Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	england_n	france_n	king_n	3,694	5	4.2233	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04917	A godly letter sent too the fayethfull in London, Newcastell, Barwyke, and to all other within the realme off Englande, that loue the co[m]minge of oure Lorde Iesus by Ihon Knox; Admonition or warning that the faithful Christians in London, Newcastel Barwycke and others, may avoide Gods vengeaunce	Knox, John, ca. 1514-1572.	1554 (1554)	STC 15059.5; ESTC S108135	51,203	96

thereof released / and here we promise before thy deuyne maiestie / better to vse thy gyftes then we haue done / and more strayghtlye to ordre oure lyues / accordinge to thy holye will and pleasure / and we will synge perpetuall prayses too thy moste blessed name / worldes withoute ende / throughe Iesus Christe oure Lorde Amen FINIS GOD IS MY HELPER Â¶ A confession declaratioÌ„ of praiers added thervnto / by Ihon Knox / minister of christes most sacred Euangely / vpon the death of that moste verteous and moste famous king Edward the VI. kynge of Englande / Fraunce and Ireland / in whiche confession / the sayde Ihon doth accuse no lesse hys owne offences / then the offences of others / to be the cause of the awaye takinge / of that moste godly prince / nowe raininge with Christ whyle we abyde plagues for our vnthaÌ„fulnesse Â¶ Imprinted in Rome before the Castel of s Aungel / at the signe of sainct Peter In the moneth of Iuly / in the yeare of our Lorde 1554. A declaration of prayer / made by Ihon Knox. VNto the small and dispersed flocke of Iesus Christ / How necessary is the right inuocatioÌ„ of Gods name / otherwise called perfit prayer / becoÌ„meth no christiaÌ„ to misknow Prayer spriÌ„geth out off true fayth Rom. 10. Seyng it is the very brauÌ„ch / which sprigeth forth of tru faith Wherof / yf man be distitute / notwithstaÌ„ding he be induid with whatsoeuer other vertues / yet in the presens of God is he reputid for no Christian / Men negligeÌ„t iÌ„ praier are not perfit in fayth therfore a manifest signe vnderstaÌ„d nothing of perfyt fayth / for yf the fyre may be without heate / or the burning lampe without lighte / then true fayth maye be without ferueÌ„t prayer But because in tymes passed was / and yet alas / within smal multitude is / that recoued to be prayer / whiche in the sighte of God was and is nothing lesse I intende shortly too touch the circonstaunce of prayer Â¶ What prayer is wHo wil praye / must knowe and vnderstande that praier is an erust familiar talking with God / to whom we declare our miseries / whose supporte and helpe / we implore and desyre in our aduersities / whom we laude prayse for our benefytes receiued Vvhat prayer contayneth So that prayer contayneth the exposition of our dolours / the desyre of Gods defence / and louinge of his magnificeÌ„t name / as the Psalmes of Dauid clearly teacheth Â¶ What is to be obserued in prayer THat this be most reuereÌ„tly done should prouoke vs the consideracion / in whose presens we stande / to whome we speke / and what we desyre / standinge in the presence of the omnipotent creator of heauen earth / and of all the contentes therof / to whome assist serue a thousande thousande of aungels / Daniel 3 Iob. 16. geuing obedience to his eternal maiestie / speking vnto hym / who knoweth the secretes off our hartes / dissimulation lyes are alwayes odious / hated And asking that thing / which without we receiue of all other creators we are most miserable / diligeÌ„tly should we atteÌ„de that suche thinges as maye offende his godly presence to the vttermost of our power be remoued And fyrst that worldly careÌ„s / fleshly cogitacions / suche as drawe vs from contemplacion of God be expellid from them / that it may frely without interrupcion call vppon God Note But howe diffysed harde is this one thing in prayer to performe / knoweth no maÌ„ better / then such as in their prayers / not content to remayne within the bandes of their owne vanitie / but as it were rauished / do inteÌ„de to a pure worde of God / asking not such thinges as the blinde folish reason of maÌ„ desireth / but what may be plesaunt acceptable in Gods presens Petre. 5 Our aduersary sathaÌ„ / at all tymes coÌ„passing vs about / is neuer more busy then when we adresse beÌ„de vs to prayer / for o / how secretly subtilly crepeth he in oure brestes / calling vs backe froÌ„ God / causeth vs to forget what we haue to do Â¶ Let euer man iudge his owne hart SO that frequently / when we with all reuerince should speake to God / we fynde oure harts talkiÌ„g with the vanites of the world or with the folish imaginacions of our own coÌ„sent / so that without the sprete of God Â¶ How the sprete maketh intercession for vs. Roma 8. SVportinge oure infirmities / mightely making intercession for vs / with incessable groÌ„nes / which can not be expressed with touÌ„ge / hope is there none / that any thing we can desire / according to Gods wil. I meane not that the holy ghost mournes or prayes / but that he sterith vp our myndes / geuing vnto vs a desire or boldnes for to pray / causeth vs to mourne when we are extracted plucked there from / which thinges to conceiue / no strength of man suffiseth / neither is able of it selfe Who prayeth not Hereof it is playne / that such as vnderstaÌ„de not what they praye / or expouÌ„des not / or declare not the desire of their hartes / clearly in Gods presens And in tyme of praier / to their possibilite with out their expell vaine cogitacions from their myndes profyt / nothinge in prayer Â¶ Why we should pray / and also vnderstande what we do praye ObiectioÌ„ BVt some wil obiect say albeit / we vnderstaÌ„d not what we do pray / ye God vnderstaÌ„deth / who knoweth the secret of our hartes / knoweth also what we nede / although we expounde not or declare our necessites vnto hym Such meÌ„ verely declareth them selfs / neuer to haue vnderstaÌ„ding / what profit prayer ment / nor too what ende Iesus Christ coÌ„maundeth vs to pray Which is first that our hartes may be enflamed with continuall feare / honor loue of God / to whome we runne for supporte helpe / when soeuer daunger or necessitie requireth / that we so lerninge to notefye oure desiers in his presence / may teache vs what is earnestly to be axed / what not SecoÌ„darely that we knowing our peticions to be grauÌ„ted by God / to hym alone we muste referre geue lande and prayse And that we euer hauing his infinite goodnes / fixid in our myndes / may constantly abide to receiue that / which with feruent prayers we desier / Vvhif God deffereth to graunt our praier for sometime God deffereth or proloÌ„geth to graunt oure peticions / for the excercision trial of our faythe / not that he slepeth / or is absente frome vs at any tyme / but that with more gladnes we mighte receiue that / whiche with longe expectacion we haue abyden / that therby we assured of his eternall prouidence / so farre as the infirmetie of our corruptie most weked nature

he coulde not haue escaped the death Yf the princes of Iuda / had not hastelye comme from the kynges house / in to the teÌ„ple / and had taken vppon them / the hearinge of the cause / in which after much debate while some defendid and some accused the prophet most vehemently the text sayth / that the haÌ„de of Ahikan the sonne of Saphan In EnglaÌ„de the true prechers are caste into prison no cause knovven vvhi was with Ieremye / that he should not be geuen into the handes off the people / to be kylled Hereof you may easlye consider beloued brethren what were the maÌ„nours of that wicked generacion immediatly / after the death of their good kynge / and howe they were encoraged to Idolatrye by false prophetes / but in all this tyme / the prophete ceaseth not most faythfully / to execute his office / for albeit after this he mighte not enter in the temple for he was forbidden to preache Ierâ— 36. yet at Gods commaundement / he writinge hys sermons / and causing them to be openly redde in the temple alas I feare we lacke Baruck and after they come to the eares of the counsail / laste to the kynge And albeit in dispyte they were ones brent / Yet is Ieremy commaunded to writte agayn / and boldely to say Iehoiakim shall haue no sede that euer shall sit vppon the seate of Dauid Their carion shal be casten to the heate of the daye / and to the frâ—st in the night / and I shal viset sayeth the Lord the iniquitie of hym / of his sede and of hys seruasites / and I shal bring vpon them / vpon the dwellers in Ierusalem and vpon all Iuda / all the calamities that I haue spoken agaynst them Albeit / when these wordes were spokeÌ„ and written / so they were contempned / that they dâ—â—st crye / Let the counsaill of the holy one of Israell come Iere. xviij we will folow the deuises of our owne hartes / yet no worde of his threatninges were spoken in vayne / for after many plagues susteyned by the misschefes father / the wicked and myserable sonne in the thyrde moneth of his raigne was led prysoner to Babylon iiij Regum xxiiij But now when the tyme of their desolation approcheth / There are to many off suche preachers novv in Englande God styred aboue theÌ„ suche a kyng / suche prophetes and priestes / as their owne hartes wished / euen suche as shoulde without repugnaunce / leade them to their vomet agayne / that they who neuer delyted in the truthe / might fyll their bellyes with horryble lyes Ieremie xxx viii Zedechias was kyng / and suche as longe had resisted poore Ieremye / had now gotten in their hande / the fearfull whippe of correction Paschar / and hys companyons ledde the kynge as they lyft / vn goith Topeth a place of Idolatrie the hill Aulters smoketh with incense Aduertie EnglaÌ„de / thâ—s dyd Iuda Baâ—l and hys bellye Gâ—ddes / before the vengeaunce of God / was poured vpon them / vpoÌ„ them whome they deceauid / gettet the day theiÌ„ longe loked for Inconclusion / so horrible were the abhominations that newly were erected / As Pasâ—â—â—â— ruled the Kyng than at his pleasur so doth the B. of Vvinchester rule the quene novv and doth vvhat him lusteth in EnglaÌ„d O vviccednes intollerable Iere. xi that the Lord cryeth to hys sore trobled flocke / what hath my welbeloued too do in my house meaning in the temple of Ierusalem seynge the multitude committeth such abhominatioÌ„ / they haue prouoked me to anger / burninge incense vnto BaÃ¤l. Whiche great abhominations / when God had shewin / not onlye to Ieremie / who then was in Ierusalem / but also to Ezechiel being prisoner in Babylon Their bodies being seperated / in prophecie they did bothe agre / that hole Israel Iuda should be destroied Thus writeth Ezechiel / Ah / vpon all the abhominations of the house of Israel / they shal fal by the swearde / by pestilence and hunger / he that is far of shall dye of the plagues / he that is â—ye / shal fal by the swearde / he that is lefte / and is beseaged / shal dye by hunger / and I shall coÌ„plet my wrath vpon them Aâ—d Ieremie sayth Behold / I wil geue this citie in the handes of the Caldees / in the hande of Nabuchodâ—â—ser / kyng of Babylon / who shal take it Ieremie xxxij The Caldees verely shal entre in to it / they shal burn iâ— with fyre / the houses in which they burnt incense to Baal c. The chyldren of Israell the chyldren of Iuda had done nothinge frome their youth / but wickednes that before my eyes to prouoke me to anger / They haue turned vnto me their backes / and not their faces They / their kynges / their princes / All the glystering ceremonies off the papistes are very dongeâ— and abhominacion before God their prophetes / their priestes / hole Iuda and all the citie of Ierusalem / they wolde not heare / and be reformed They haue set vp their doÌ„ge so tearmeth he their Idols in the place that is consecrate to my name And where the kyng of Babylon was lyeng about the citie / he sayth to the messyngers of Zedechias who were sente to demaunde of the prophete / what should become of the citie Ieremâ—e xxxvij The Caldees shall take this citie and shall burne it with fyre Yea / if you had kylled al the hoste of the Caldees that besageth you / Vvho vvolde not haue called the prophet a traitour Iere. 38. if they kylled / meÌ„ were left / euery man should ryse in hys tent / and should burne this citie with fyre / he that abideth in this citie shal dye / either by sweard / by huÌ„ger / or by pestileÌ„s / but he that shal go furthe to the Caldees / shal lyue / shal wynne hys soule for a praye / And to the kynge in secret askinge hys counsaile / he boldly sayeth / yf sodenly thou shalt go forth to the princes of the Babylonians Thy soule shal lyue / and this citie shall not be brent with fyre / but and yf thou go not forthe to the captaines of the Babylonians / this citie shal be geuen ouer into the haÌ„des of the Caldees / who shal burne it with fyre / neither shalte thou escape their handes Thus did these two prophetes as also did others before them plainlye speake the desolation of that place / for such offences / as before hath beÌ„ rehearsed But how pleaseth such messaige the citie of Ierusalem the priestes / princes people of Iuda what reward receaueth Ieremie for hys longe trauayle and painfull preachinge The crymes layd againste Ieremy Iere 9.23 Ezec. 20. Verely / euin such as Pashur his counsail iudgeth mete He spake against the temple he prophecied mischief against the

and that he maye multiplye thy / as he hathe sworne vnto thy fathers Vvliij Idolatrie is too be eschevved the mainteners therof In these wordes most euidently is expressed vnto vs / why God wil that we auoide all felowship with Idolatrie / with the maintainers of the same In whiche are thre thinges chiefly to be noted / fyrste that the holy Ghost instruct vs / that maintaynours of Idolatrie / prouokers to the same / inteÌ„deth to draw vs froÌ„ God / therfore he coÌ„mauÌ„deth vs / that we shal not couÌ„sail their iÌ„pietie / but that we shall make it knowen / that we shall punishe it / if we will haue the leage betwixte vs God too stande sure And here is the firmamente of my fyrst cause / why / it is necessary to auoyde Idolatrie / because that otherwise we declare oure selfes litell to regard / yea / to haue broken / and plaiÌ„ly denied that holy leage / which is betwen vs God / through Christ Iesus SecoÌ„darely it is to be noted / that Idolatrie so kindleth the wrath of God / that it is neuer quenched / vntill the offendors / all that they poses / be destroyed froÌ„ the earth / that by fyre It may appeare that this is seueare rygorous iudgement / but let the cause be coÌ„sidered / theÌ„ shall we vnderstaÌ„de / that in the same / God sheweth vnto vs his most singuler loue / declaring him selfe enemye vnto oure enemies / for all those that wold draw vs froÌ„ God be the kynges or quenes beiÌ„g of the diuels nature / Dravvers of men froÌ„ God are of the deuils nature are enemies vnto God / therfore wil God that in such cases / we declare our selfes enemies vnto them And last it is to be noted / that obedieÌ„s geueÌ„ vnto God / in taking veÌ„geauÌ„ce vpoÌ„ Idolatours / by suche meanes / as God hath appointed / is a cause why God sheweth his mercye / why he multiplieth vs / enbraseth vs with brotherly loue / where coÌ„trary wyse / by coÌ„sentinge with Idolatrye / are the mercies of God shut vp froÌ„ vs / are cutted of the bodie of Christ / to wyther and roote / as trees withoute moysture But nowe shall some demaunde / what then shall we go too / and kyll all Idolatours QuestioÌ„ AuÌ„swere That were the office dutye of euery ciuell magistrate within hys realme and Iurisdiccion But of you is requyred only to auoyd participacion and company of that abhominacion / as wel in body as in soule / as Dauid and Paule plainly teacheth Psal xvi Dauid in his exile / in the middes of Idolatours sayth I will not offer their drinke offeringes of bloud neyther yet will I take their name into my mouthe Paule sayth 1. Cor. x. You maye not be partakers of the Lordes table and of the table of deuils you may not drinke the Lordes cup / and the cup of deuils As these two places / of scriptur plainly resolueth the former question / so do they confirme that which is before sayd That the leag betwixt vs and God requireth / auoydinge off all Idolatrye 1. ReguÌ„ xxvij Fyrst playne it is / that in Gathe and in Corinthus / were no smal number off Idolatours / when Dauid was there in exile / when Paule wrote hys Epistle / yet neither sayth Dauid / that he wil kyl any in that place because he was their magistrate / neither geueth Paule any suche commaundement / but in one thing they both agre / that suche as hath socitie leage with God / must so abhorre Idolatrye / that no parte of the bodye be defyled therwith For Dauid sayeth I will not take their names in my mouth As he wolde saye / so odious are the names of false vaine Goddes / that the mencion of them is righteouslye compared to stinckinge donge / vile carion / whiche neither can be eaten / neither yet smellid without displeasur of suche that hath not lost the iudgemente of their sences / therfore sayeth Dauid / I wil not defyle me mouth with theÌ„ / that is / I wil neuer speake one fauorable worde of them I thinke much lesse / wolde he haue croched and kneled before them for anye mans pleasure Aduert brethren / Shyfte makers are double dissemblers that Dauid inspyred with the holy Ghoste knew no such sheftes / as worldly wyse men imagyn nowe a dayes That they maye kept their hartes pure and cleane to God / howbeit / their body dauÌ„se with the diuel Not so deare brethreÌ„ not so The temple of God hath nothing to do with Idols The cause expresseth Dauid in their wordes The Lorde hym selfe is my portion and my enheritaunce Greate is the cause / yf it be deaply considered Dauid illuminated by the holy Ghost seyth eueÌ„ the selfe same thing / which before we haue aleaged of the Apostles wordes / that God will not parte spoyle with the deuil / promitting hym to haue the seruauÌ„t of the body / he too stande contente with the soule / harte and mynde No brethren / Dauid marketh this / the fundament reason / why / he wil neither offer sacrefice to Idols / neither yet defyle hys mouthe with their names / because sayeth he the Lorde is my porcion Vvhat the leage betvvene vs and God requireth as he wolde saye / suche is the coÌ„dicioÌ„ of the leage betwene me and my God / that as he is my tower of defence against my enemies / preseruing and norishing bothe the body soule / so muste I be hole his in bodye and soule / for my God is of that nature / that he will suffer no portioÌ„ of hys glory to be geuen to another In confirmation of this sayeth Esay / Esai 57. after he had rebuked their Idols and vayne inuecinons These are thy porcion and Ieremy likewise in mockinge of theÌ„ sayth / let thy bedfellowes deliuer thy / call vpon them / and let them heare thy / thou hast committed fornicacion whordome with stocke and stone Ierem. 3. The prophetes meaning thereby / that Idolators can haue no leage nor couenaunt with God / in so farre / that their hartes be alyenated from hym / which the seruice of their bodies doth testefye / and therfore renounceth God suche leage / bounde as was before offered for Esay wolde saye / euen suche as thou hast chosen / suche shal be the portion And Ieremye wolde say / thou put thy trust to them / which he meaneth / by the lyeÌ„g with theÌ„ in bed / therfore let them shewe their power in thy deliueraunce / and thus he sendeth them as it were to sucke water from hote burninge coles Note wel It shall nothing excuse / to saye we trust not in Idols / for so will euery Idolatour alleage / but if either you or they in Gods honor / do any thing contrary to

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