Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	great_a	king_n	6,708	5	3.5390	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05280	The first step, towards heaven, or Anna the prophetesse sacred haunt, to the temple of God. Preached at Standish Church in the Countie of Lancaster. By VVilliam Leigh, Batchillor of Diuinity and paster there. With the second edition of great Brittaines deliuerance, newly corrected and enlarged by the author.	Leigh, William, 1550-1639.; Leigh, William, 1550-1639. Great Britaines, great deliverance, from the great danger of popish powder.	1609 (1609)	STC 15424; ESTC S103610	66,134	240

that beheld it runne warme and smoking into the streets of the Towne so downe into the Riuer of Scene So great a dishonor and so great an infamie to that Nation as the most part of them are ashamed at this day of their owne Countrey defiled with two most filthy spots of Poperie falshood and crueltie of the which whether hath beene the greater in that religion it is hard to say I passe to speake of the Butcherie of Henry late King of France by two Iacobin Friars with poisoned kniues in their handes and Popish Bulles in their bosomes which Guignard the Iesuite was not ashamed to call an heroicall act and a gift of the holy Ghost I say nothing of Parry his stab of death and Lopas his Pill of poison intended against Queene Eliza of famous memory by their owne confession the best natured and qualified Queene that euer liued in England yet this may I say that the dagger was sharpened and the Pill was poysoned with the venome of Popery else Benedetto Palmio and Hannibal Codrotto two factious Iesuites had neuer beene traduced as bellowes to blow the fire and kindle the coales of so great a mischiefe with this warrantie to enflame their hellish hearts that the fact was lawfull and meritorious But if all these were clapt in one they may not ballance with the waight and woe of our late entended dismall day if God of his great mercie and wonted clemencie had not put by the deadly blow For a day of death like that of Doome in ictu oculi had put out the light of Englande King Queene Prince Peere and people All had perished and all at once Seruants had ruled ouer vs and none could haue deliuered vs out of their hands our inheritance had beene turned to the strangers and our houses to the Aliants our fathers had beene childlesse and our children fatherlesse In our English Rama had beene a voice heard mourning and weeping great howling Mothers weeping for their children and children for their mothers and neither had beene comforted because they were not Wee should ere this haue drunken our water by measure eaten our bread by waight our skinne had beene blacke as an Ouen because of the terrible famine they had defiled our women in Sion and our maides in the Cities of Iuda our neckes ere this had beene vnder such persecution as wee should haue been weary of ourliues and neuer haue had rest when our soules had bin put into the hands of so viperous a generation who would haue shut vp our liues in the dungeon and cast a stone vpon vs I say so generall a iudgement so speedie and so bloudy had neuer beene in any kingdome Nay more that deadly blow at once and in Ictu oculi ere this had taken the elder from the gate and the young men from their songs it had silenced the Prophets and dissolued the lawes both of God and the Nation I say still as formerly I haue said so generall a iudgement so speedie and so bloudy had neuer beene seene in any kingdome The Royall Pallace of Westminster Cittie and Sanctuarie there built by the Noble Kings of this Land now honoured with the presence of as mighty a Monarch as euer went before with as wise a Councell as euer England had with as full a Senate of Nobles as euer sate there with Bishops for learning gifts and graces equalling if not aboue the reach of former times and with Knights and Commons of the lower House of Parliament in all respects sutable this Royall Place and Presence with all the Honor Puissance and Pietie thereof to haue bin blowne vp at once and in Ictu oculi I say still so generall a iudgement so speedie and so bloudie had neuer beene seene in any kingdome O vnnaturall and degenerate Englishmen how could you euer endure to thirst after the destruction of so sacred a Senate and sweet an assembly how could you finde in your hearts to seeke the destruction of so benigne a prince and so Royall an issue with the vtter subuersion of so glorious a state by bringing into the bowels therof that Romish Apollyon mentioned in the Reuelation who where hee is victorious staineth the earth with bloud the ayre with blasphemie and the heauens with his abominable and luxurious incontinencies The old worthy Romanes the two Decii thought it the most heroicall thing that might bee to vow themselues to death for their Country and euen to spend their liues in defence of their Altars Temples and Monuments of their Elders but you seeke to see your Countrey bathing in the bloud of your Prince Peeres and Prophets in the bloud of your parents kinred and friends to see the cities graues and temples of your predecessors consumed with fire to see your Records burned your Actuaries destroyed your virgins deflowred your women rauished and finally to bring the noblest of Nations into a perpetuall slauery and seruitude by as deadly and dolorous a blow as euer was deuised or done in any kingdome except in that kingdome of darknesse where is nothing else but hell horror and all confusion Surely surely for this your entended mischiefe and your former murthers the worme that neuer dieth will gnaw your rebellious hearts and the furies of hel which neuer giue rest will haunt you in your habitations where euer ye goe they will speake in the voice of those Kings Queenes and Princes with whose bloude you haue embrewed your trayterous hearts and hands as it is said Caesars ghost did to Brutus and Cassius whom in the Senate they murdered with such crueltie O vnkinde Countrymen and cruell Caitiffes I haue beene your blisse but you are now my bane I haue beene your mirth and you are now my moane I haue beene your wealth and shadow in a florishing Empire but you are now my want and woe in a decaying estate I haue preserued your wiues to your comfort and your children to your great ioy but yâ— haue made my wife husbandlesse and my children fatherlesse to their vnspeakable griefe I clothed you with scarlet and hanged ornaments of gold vpon your apparell spotted with the purest Armines but you haue couered my dead corps with a Carpet of greene grasse diaperd with my dearest bloud Finally I haue kept your Daggers within your sheaths and you haue sheathed them within my heart Fie fie Flee flee And whither can you flee but the Hagge will euer haunt you nor can you euer fare well till the Furie finde you faultlesse Interim nos ad sepulehra vadimus We sleepe in peace The Lord deliuer our Church and Country from all such Brutish and Cassian cruelties so as neuer they bee able either to touch the Lords annointed or doe his Prophets any harme and praised be the Lord which hath not now giuen vs a prey vnto their teeth for our soule is escaped euen as a bird out of the snare of the Fowler the snare is broken and wee are

they haue soone forgotten their first loue It was demanded of Valeria the Romane her husband being dead why she married not againe she answered that of right she could not for that her husband yet liued though not in her house yet in her heart and till he were there dead shee doubted shee neither ought nor could marry another And Marcia wife to Cato being likewise demanded why she married not againe answered shee could yet finde none that would marry her but for hers But Amira her answer was full both of loue and wit when she wonde out her selfe from second marriage with this resolution If I should marry againe saith she then it must needes fall out that my husband should proue either good or bad if good then should I euer liue in feare to loose him if bad then in griefe to keepe him and therefore none is best I speak this to correct the lightnesse of our daies wherein both Virgins wiues and widdowes are too wantonly giuen neither regarding the vaile of their virginity the honour of their marriage nor the holinesse of their widdowhoode with gracious Anna. It may seeme in the Apostles time that widdowes had their speciall place and praise in the church as you may reade 1. Tim. 5.3.6.11 Nor do I see why euen yet they might not doe vnto God the like good and acceptable seruice especially those of elder yeares and for the yonger women I say with the Apostle I will that the yonger women marrie and beare children and gouerne their houses and giue no occasion to the aduersarie to speake euill Finally to preserue and keepe thy chastity without corruption in all three estates six things are required 1. sobriety 2. labour 3. plaine apparrell 4. a restraint of thy senses 5. little speach and that poudered with honesty 6. shuÌ„ning of opportunities as of persons place time Cassiodore super MatthaeuÌ„ And went not out of the Temple but serued God with fasting prayers night and day From the description of Anna her person a mirrour of all modesty for virgins wiues widdowes to behold it now remaines wee come to the practise of her life in all piety and publishing of her Christ in all true faith and verity her godly life appeared in this that shee did altogether deuote her selfe to the seruice of her God first amplified by circumstance of the place where In the Temple secondly the manner how with fasting and prayers thirdly the time when night and day In that she went not out of the Temple it argued that she was no gadder abroad but liued all in priuate to God and with his saincts in the great congregation whither she went no doubt as the blessed virgine did to her cosin Elizabeth Cum festinatione with all hast Non gaudet diu videri in publico she had no ioy to bee abroad this blessed widdowe followed after faith and not fashions She had no solace but in the assembly of Saints no ioy but in the fruit of her faith no pleasure but in the Temple of her God And therefore no doubt she said as Dauid did blessed are they that dwell in thine house they will be alway praysing thee For one day in thy court is better then a thousand elsewhere I had rather be a doorkeeper in the house of my God then to dwell in the tabernacle of the wicked These dayes are Dinaes dayes for many of our virgins wiues and widdowes will not be kept within our dores And others are so far from seruing of God in the Temple with gracious Anna night and day that of all other places they loue it least and seeke it last Yea they neuer come but when they are carried in the day of their birth to baptisme and in the day of their death to buriall Dina went out of her fathers doores to see the shewes of the Shechemits it cost bloud and it lost honesty Bersheba washed her selfe in publique it killed her husband it lost her honor it endangered the king and plagued IsraelÂ· Had Iephthe his daughter kept within the doores it might haue saued her life but she was too proude of her fathers praise out shee must to gaze vpon his glory well well she bought it deare for her dance was to the graue her tymbrels playde her passing peale and the Damosells mourned her funerall What should I say more Esau lost the blessing with being abroad and Iacob got it with being at home In cunctis quae foris sunt vae vae Amos. 5.16 And they shall say to all in the high wayes alas alasseÂ· Dauid in one of his Psalms makes a good wife an ornament for a mans house and here I may make a widdow an ornament for the Church of God Not then an ornament for the Theater playes spectacles fayres markets or doue-ales there onely to see and to be seen No no she must be as a snayle to carry her house vpon her backe her children at her brests her haÌ„dmaids at her heels with care in her heart and cost in her hands to buy balme to bury Christ in her dearest thoughts He was a Pagan that sayde of Sempronia that she could saltare canere paulo elegantius quam decuit probae that she could sing and dance more minion-like then became a modest matrone Shall heathen see into such sinnes and shall Christians be senselesse Of old virgins were vailed and the maried were couered for that were called nuptae but now all is garish and the vaile of modesty is put away bare head bare necke bare brests with painted face and oyled countenance so farre from all godly cariage and Christian couerture as they are from virginall modesty and nere the suspition of prostituted shame and honesty Trowe you that God wil be so answered when fire shall fyne these fashions flash in our faces and yee shall meete him in the cloudes when to hide your selues it will be vnpossible and so to appeare it will be intollerable See in the second place what she did in the Temple she came not to see others and to be seene her selfe she came not as a mony changer to trade in the Temple or to haunt the seats of them that solde doues whipped out by Christ Math. 21.12 Nor did she come to serue the time as those who now and then drop into the Church for feare of danger when that is past they are gone like Seamewes who neuer stir but in a storme But she came as you may here see to serue God with fasting and praier night and day And this seruice of God it was her loue it wvs her life she loued it and therefore she liued in it And sooner might ye draw the Sunne from the firmament then blessed Anna from her deuotioÌ„s Her eare hearkned her eies watched her feet were shodde to the seruice of her God ã€ˆâ—Šã€‰ serue him was the crowne ã€ˆâ€¦ã€‰ head diademe of her praiâ—e she gloried in nothing more

Asher which was of a great age after she had liued with an husband seuen yeares from her virginity 37 And she was widow about fourescore and foure yeares and went not out of the Temple but serued God with fastings and prayers night and day 38 She then comming at the same instant vpon them confessed likewise the Lord and spake of him to all that looked for redemption in Hierusalem 39. And when they had performed all things according to the law of the Lord they returned into Galile to their owne city Nazareth AMbrose saith well Morale est vt qui fidem exigunt fidem astruant It standeth with all congruity that such should publish faith as languish after faith of which number I hold this Anna to be produced of the holy Ghost in this text as a worthy witnesse of Christ his blessed birth and incarnation and so to be preached in the high feast of this his solemnity In whom I obserue three things of speciall note for the practise and imitation of all such as loue the Lord Christ and his profession First the description of her person full of modestie Secondly the practise of her life full of pietie And lastly the profession and publishing of her Christ full of verity And with this threefold cable of modesty pietie and veritie is she haled vp to heauen and hauing powred this pretious balme vpon the head of Christ on earth why may not this Gospell be preached throughout all the world as a memoriall of her that she did it to bury him in her dearest thoughts And first for the person ye see here a woman described in your sight not wanton in her lookes garish in her apparell with painted face curled haire or naked brests prepared for the Theater of men but graue in countenance modest in behauiour and garnished with all religious vertues within fit for the temple of God Such saints are seemely to speak to the praise of our Sauiour to professe his name to witnesse his truth to swaddle the babe and to sing his Lullaby as this day in solace of their saued soules and full solemnity of his blessed birth and incarnation And now that a woman doth witnesse see the mercifull prouidence of our God who would haue the comming of his Christ to be declared by all sorts of people and sexe that all might be inexcuseable who did not beleeue him and all might be cleared who did professe him He took testimnoie froÌ„ the pure nature of Angels who sung to his praise Glory be to God on hie and in earth peace c. He took testimony froÌ„ the cleer nature of the heauens which shined to his praise when he said Vidimus stellam eius in oriente We haue seene his starre in the East Simple shepheards witnessed this truth when as it is in the text All that heard them wondred at those things which were told them of the shepheards Old Simeon lapped him in his armes and layd him in his heart with this profession of his praise Lord now lettest thou thy seruant depart in peace according to thy word I haue seene enough I haue my loue I haue loued enough I haue my life Aged Anna here an holy widow confessed likewise the Lord and spake of him to all that looked for redemption in Ierusalem Yea Iohn in the wombe springing and children in Rama crying coÌ„fessed Christ in their death ere they could speake of him in their life Finally Christ would be professed both of men women virgins wiues and widowes of old men and babes yong men and maids of holy Patriarches inspired Prophets renowned kings that all states and both sexes might exspect redemption by grace from which they were fallen by transgression Whereunto accorded Ambrose when hee sayd Prophetauerat Symeon prophetauerat copulata conâ—ugio prophetauerat virgo debuit etiam vidua prophetare nequa aut professio deesset aut sexus Simeon prophecied the maried wife prophecied a virgin prophecied yea and a widow must prophecie too lest Christ might seeme wanting to either sexe or to any profession And it is further to be obserued for the credit of the cause in hand that none must witnesse their Christ or publish his praise but such as liued to loue him according to that I haue beleeued therefore I haue spoken Abraham was glad to see my daye saith Christ and therefore he spake of him Moses longed after him that should come and therfore he sayd Mitte quem missurus es Dauid sighed after him and therefore he said I will not go into the tabernacle of mine house nor into my bed nor will I giue mine eyes sleepe or rest to the temples of my head vntill I find out the place that is appointed for my Lord the tabernacle of the mighty God of â—acob Now the mystery being reuealed vnto him he said presently Behold we haue heard it at Ephrata which is Bethleem and found it in the wood and we will enter into his tabernacle and worship before his footestoole Esay ioyed at the birth and therefore he spake of him said A child is borne and a sonne is giuen Ieremy of Anathoth in the land of Beniamin was full of the newes and therefore he spake and testified thus Behold I will create a new thing vpon the earth A virgin shall inuiron a man So was Ezechiel by the riuer Kebar and Daniel by the bankes of Vlay both Captiues in Babylon yet full of spirituall deliuerance by Christ and therefore they testified much of his blessed birth death and resurrection with full deliuerance of all the faithfull in and through the Messias What should I say more Simeon longed Anna expected Mary sighed Elizabeth languished after Israels consolation all liued to loue their Christ and for that were chosen to publish his praise and witnesse the truth of his blessed Natiuity The vse of the doctrine in respect of vs is this that if men will be Prophets to professe Christ and women with Anna wil be prophetesses to confesse the Lord to speake of him to all that looke for redemption in Israel they must both beleeue the Lord loue the Lord and liue in him Else will the Lord say as he did to the wicked Why takest thou my word in thy mouth and thou thy selfe hatest to be reformed Or else as he did to the damned diuell when he called him the holy one of God yet the Lord rebuked him saying Hold thy peace and come out of him as and if he should say Tush diuell though thou tell the truth yet will I not be witnessed oâ— by thee Like that of Paul to the Pythonesse when he was grieued to heare Satan witnesse of God his saints saluation Where you see that each mouth is not for all meate nor all apparell for euery backe each lambe is not for the sacrifice nor all trees are for the fabricke of the temple Christ will not

name is memorable Now of these three kindes of life to wit virginity marriage and widdowhead the Monkes make much adoe and such a difference in the sight of men and God too as doth no lesse argue theÌ„ of foule impietie then of iust hypocrisie preferring virginity and widdowhoode much before marriage euen in the sight of God for they attribute vnto virginity the fruite and merit of a hundred fold vnto widdowhoode of sixtie fold but vnto Matrimonie as a state more vile and beggerly only thirty fold Yea and yet some more superstitious theÌ„ these who left vnto mariage no place of fruit or blessing but that of an hundred fold they gaue vnto martyrdome that of sixtie fold to virginity and that of thirtie fold to widdowhoode reckoning mariage among those kindes of life which are nothing pleasing vnto God but onely of mercy suffred to bee and are not farre from fornication Whereupon this speech hath fallen from their filthy mouthes Nuptiae teram replent virginitas Caelum The married replenish the earth but virgins fill heauen as and if lawfull marriage had nought to doe with heauen O how truly are the foule frogs taxed in the froth of their fornication sin sodomie by Bale in his Votaries thus They frowne at marriage who laugh at letchery But leaue wee these hypocrites in their superstition and let vs see what the Scripture saith of these three states of life 1 First the scripture saith of a truth I perceiue that God is no respecter of persons but in euery nation he that feareth him worketh righteousnes is accepted of him Acts. 10.34 2 And Paule saith Circumcision auaileth nothing nor vncircumcision but the keeping of the commandements of God 3 And againe Gal. 3.28 There is neither Iewe nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus And if ye be Christs then are ye Abrahams seede and heires by promise Out of all which I gather that God is no accepter of persons nor respecteth any maÌ„ place state or condition of men but as they respect him in true piety and godlinesse He respecteth no person place or state of life but in the cause blessed cause blessed person whether virgin wife or widdowe cursed cause cursed person whether widdowe wife or virgin Giue me a religious virgin and I will prefer her before an irreligious wife or widdowe giue me a religious wife or widdowe and I will preferre her before an irreligious virgin For if God respect not circuÌ„cision which was his owne ordinance and vnder the lawe nor reiecteth vncircumcisioÌ„ which was abominable by the Law but a new creature will he trow you regard virginity which was neuer enioyned by law but as a newe creature I gather againe that vpon the touch of Christ all states are sanctified and neuer till we haue dipped our stoles in the bloud of the Lamb If then ye be Christs yee are Abrahams seede and heires by promise not heires for that ye are Iewes rather then Grecians not heires for that ye are men rather then women virgins rather then wiues Kings rather theÌ„ peasants but ye are heires because of the promise euen of the promised seede which laid vp in your hearts by faith vnfolds the inheritance vnto you and maketh you heires of his heauenly kingdome In which sense I may say with Augustine Caelibatus Iohannis non praefertur coniugio Abrahae the single life of Iohn hath no prerogatiue aboue the marriage of Abraham and so to conclude with the Apostle 1. Cor. 7.20.21 c. Let euery man abide in the same vocation wherein he was called Art thou called beeing a seruant care not for it Art thou bound to a wife seeke not to bee loosed art thou loosed from a wife seeke not to be bound But if thou takest a wife thou sinnest not and if a virgin marry she sinneth not neuerthelesse such shall haue trouble in the flesh I say in the flesh not in the faith for it is no touch of faith for virgens ro marrie And therfore true it is Molestiae coniugij sunt paena peccati non matrimonij the troubles of marriage are punishments of sin not of matrimony But leaue we the comparison and come we to Anna how commendably shee passed these three states of life in all piety and godlinesse for it is euident by the text shee was a chaste virgine a chaste wife a chaste widdowe A rare thing in these vnchaste daies wherin fewe either virgins wiues or widdowes go vnspotted she liued with one husband seauen yeares froÌ„ her virginity Ergo she was a virgin vnspotted in the day of her espousals She liued seauen yeares with an husband she liued with him shee liued not from him she liued to loue him she liued to obey him him and no other for that had bin a death and not a life The text saith well shee liued with him which argued her patience as well as her chastity for if she had not beene peaceable it had beene no life but a death they led according to that of Siracides an euill wife is a yoke of Oxen that draweth diuerse waies hee that hath her is as though he held a Scorpion Lastly as the Lord guided her in her virginity honoured her in marriage so hee loued and protected her in her widdowhead an estate of life much respected of God as may appeare by the scriptures Wherein the Lord enioyneth from Horeb to which imperiall law all owe homage Ye shall not trouble any widdowe nor fatherlesse childe if thou vex or trouble such and so he crie and call vpon me I will surely heare his crie And it was a sinne with a vengeance laid vpon the rulers of Israel that they iudged not the fatherlesse neither did the widdows cause come before them Whom to relieue the Apostle maketh a part of pure religion vndefiled before God But Anna her widdowhead was pairlelesse both for prouidence pietie she saw the Lord Iesus presented in the Temple which she could not either in her virginity or when she was a wife to tell you that eueÌ„ therin widdowhead had the prerogatiue aboue virgâ—nity by the Lords prouidence And the chastity of her widdowhoode appeared in this that she so coÌ„tinued for the space of foure score and foure yeares Chambering and wantonnesse rotteth the bones and shorteneth the life but temperance euen in that giueth length of daies To liue fourescore and foure yeares was much and so long to liue in chaste widdowhoode was more but all that time to serue God in the Temple night and day with fasting and prayer was most of all farre from the practise of our wanton widdowes who ere they haue well finished the funerals of the first husband are ready to soleÌ„nize the Nuptials of a second Which though I dare not say it is vnlawfull yet may I say it is not seemely and charge them with this fault that

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