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	see_v	5,480	5	3.2974	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04166	Christs ansvver vnto Iohns question: or, An introduction to the knowledge of Iesus Christ, and him crucified Deliuered in certaine sermons in the famous towne of New-castle vpon Tine. By Thomas Iackson, Dr. of Diuinitie, vicar of Saint Nicolas Church there, and fellow of Corpus Christi Colledge in Oxford.	Jackson, Thomas, 1579-1640.	1625 (1625)	STC 14306; ESTC S107447	127,240	218

6. Thou hast multiplyed the Nation and not increased the ioy or as the latter English hath it To him thou hast increased the ioy or perhaps it may be rendred Hast thou not increased the ioy they ioy before thee according to the ioy in haruest and as men reioyce when they diuide the spoyle For thou hast broken the yoke of his burden and the staffe of his shoulder the rodde of his oppressor as in the day of Midian For euery battell of the Warriour is with confused noyse and garments rolled in bloud but this shall be with burning and fuell of fire For vnto vs a Childe is borne vnto vs a Son is giuen c. 74. Nothing more vsuall with Gods Prophets than to prefixe denunciations of woe and misery to Prophesies of comfort and to make the experienced accomplishment of woes fore-told the infallible auouchers of insuing ioyes To omit other instances or exemplifications of this obseruation else-where handled the connexion of the fortieth Chapter of Isay whence Iohns Commission for baptizing with water was deriued with that dolefull prediction Isay the thirty ninth vers 7. is remarkeable So is the connexion of the ninth Chapter of the same Prophet with the eighth especially if wee set the full poynt in the Hebrew where Saint Ieremy found it and where Arias Montanus in the great Bible hath placed it For so the first words of the ninth Chapter according to our present English should bee the latter end of the eighth Chapter and should be rendred thus There shall be no flight no hope of escape from the straights or anguish that besets him And according to this reading the former Prophesie of woe and misery should heere end After which the Prophesie of ioy and comfort doth immediately ensue in the beginning of the ninth Chapter to this or like effect The Land of Zabulon and the Land of Nepthaly were the first of all the Tribes of Israel that were found light and swept away by the Oppressor but in latter dayes the way of the Sea beyond Iordane Galile of the Nations shall bee glorious The people that walked in darkenesse haue seene a great light they that dwell in the Land of the shaddow of death vpon them hath the light shined I am the bolder to commend this sense to the iudicious and learned because it sets the Propheticall prediction and the Euangelicall Narration Matth. 4. vers 15. in an euen and paralell course Whereas the ordinary reading and poynting of the beginning of that ninth Chapter of Isay is so perplexed that many good Interpreters by following it haue made the Euangelist for ought that I can see to fall foule vpon the Prophet and the historicall euent if this prediction were historically verified in Hezekias dayes to crosse the Euangelicall mystery related by St. Matthew Vnto both these inconueniences but especially vnto this latter another ouer-sight or non-obseruance not so much in poynt of Grammar as of History or Geography haue giuen great occasion For it is commonly receyued though without all ground yea contrary to the ground of sacred History that Sennacheribs army was destroyed by the Angel neere vnto Ierusalem But could wee as cleerely gather where Sennacheribs army was destroyed as wee can cleerely proue that it was not destroyed about Ierusalem the fulfilling of this Prophesie would bee as perspicuous for the manner or circumstance as it is remarkeable for substance But the search of the place where Sennacheribs army was destroyed wee leaue to the Schooles For the Prophesie it selfe The Land of Zabulon and the Land of Nepthaly c. whether it were not at all verified by any reall euent vntill it was accomplished by our Sauiours transmigration from Iudea into Galile or whether it were ratified by some historicall euent in Hezekias his dayes as by the manner of Sennacheribs ouerthrow certainely the Prophets speciall intent and purpose was to giue posterity notice that as the Land of Zabulon of Nepthaly the way of the Sea c. were first captiuated by the Assyrian so they should be the first spectators of that great victory which the Angel of God the great Angell of the Couenant was to haue ouer those powers of darkenesse which the Assyrian tyranny did but fore-shaddow And this was the reason why our Sauiour vpon Iohns imprisonment leauing Iudea went into Galilee because his Soueraigntie ouer Satan was to be manifested and the Kingdome of Heauen first proclaimed and established there And thus much of the former testimony Isay 35. whereto our Sauiour in this Answer referreth Iohn and of the signes and circumstances of the time wherein the Prophesie was first conceyued or of the times immediately ensuing 75. The second testimony whereto this Answere referreth Iohn and which doth well illustrate ratifie our obseruations vpon the former is Isay 61. vers 1. The Spirit of the Lord God is vpon mee because the Lord hath anoynted me to preach good tidings vnto the meeke I must here giue you notice that whereas our English reades To preach glad tydings vnto the meeke or poore the phrase in the Originall is the selfe-same with this heere in my Text. Onely the Verbe in the Originall is the Actiue because the Prophet fore-tels the Office of CHRIST but in the Euangelist who sheweth the effects or fruits of Christs Office it must needes be as you will easily conceiue a passiue Wherefore I must dissent as well from our English as from our Latine Translations in the translation of the Hebrew in the Prophet as I did before in the translation of the Greeke heere in the Euangelist The vulgar Latine hauing rightly translated the Greeke heere in my Text pauperes euangelizantur doth vary from it selfe and from the truth in the interpretation of the Prophet For so hee renders it as our English doth Misit me euangelizare pauperibus He sent me to preach vnto the poore whereas if this translation had beene constant to it selfe it should haue beene misit me euangelizare or euangelizatum pauperes hee hath â—ent mee to Euangelize the poore in spirit And to Euangelize them is as much as to imprint the Gospell or Kingdome of Grace in their hearts And this interpretation of the Prophet may be necessarily inferred from the circumstances of the Propheticall Text it selfe by the same Arguments which before were vsed for interpreting the Euangelists To preach the Gospell vnto the poore is onely to make them a promise of the Kingdome of Grace which cannot be the true or full meaning of the Prophet in this place for this first clause misit me euangelizatum pauperes is the generall roote wherein all the Clauses following are contained as branches Now this Anoynted of the Lord here spoken of did not only promise to binde vp the broken-hearted but did bind them vp He did not onely promise liberty to the Captiues or the opening of the prisons to such as were shut vp but did set both at liberty As we say

returned before hee preached the acceptable yeere of the LORD in Nazareth cannot so easily be gathered from the circumstances of the Euangelist but as all Interpreters I thinke agree this Answer was giuen within the compasse of that yeere wherein our Sauiour was baptized Now this was the last Legall Iubile which this people were to enioy and the first beginning of the Euangelicall Iubile which was to continue here on earth vntill the Worlds end to bee fully accomplished in the World to come So that this great mystery of our eternall Rest and Ioy in heauen had first a shaddow in the Law to wit the Legall Iubile Secondly a Picture in the Prophet Isay or in the History of Hezekias and his miraculous deliuery from the Assynians Thirdly a liue body in the Gospell or dayes of the Messias euery-way answerable to the picture drawne by the Prophet The first conception of this liue body or Euangelicall Iubile was from the day of our Sauiours Baptisme and the birth of it from the deliuery of our Sauiours Sermon vpon the Mount Fourthly the accomplishment ful growth or perfection of this liue body is to be expected onely in the life to come where our Ioy our Rest and Peace shall be for measure boundlesse and for terme endlesse Now according to these seuerall degrees of shaddow of picture of life and growth one and the same Scripture euen according to its natiue and literall sense may be often verified and fulfilled All the former Prophesies likewise concerning the planting of the Wildernesse with pleasant Trees though actually fulfilled according to the importance of the parabolicall or Emblematicall sense in that yeere of Iubile which Iesus of Nazareth did proclaime shall not bee finally accomplished vntill the beginning of that Iubile which shall haâ—e no end Thus much is specified Isay 60. vers 20 21 22. Thy Sâ—â—ne shall no more goe downe neyther shall thy Moone with-draw it selfe for the Lord shall bee thine euerlasting light and the dayes of thy mourning shall be ended Thy people shall bee all righteous they shall inherit the Land forâ—euer the Branch of my planting the works of my hands that I may bee glorified A little one shall become a thousand and a small one a strong Nation I the Lord will hasten it in his time This last verse though partly fulfilled in the conuersion of whole Nations by our Sauiours Apostles and Disciples made Citizens of the new Ierusalem descending from Heauen at our Sauiours Baptisme shall not be accomplished vntill these Trees of Righteousnesse be transplanted into the Heauen of Heauens and set there by the Tree of Life Then shall the least sprig that hath been truely ingraffed into the stock of Iacob the meanest â—â—â—ne of Abraham by faith become more fruitfull in himselfe than Abraham was in his posterity and a greater King and Lord of more than Dauid or Salomon in their prime Thus much is included in that saying of our Sauiour Marke 10. vers 29 30. There is no man that hath left house or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and the Gospels but hee shall receiue an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternall life If the least of them that forsake all for Christs sake grow in this life into an hundred how great or strong a Nation euery small one that is not in this life offended in him shall after this life ended become is vnexpressable But we beleeue our Sauiour that the least and smallest of such as forsake all for him and the Gospell shall haue life eternall And wee beleeue Gods Word that life eternall is more than tenne thousand liues temporall though a thousand liues of a mans own be much more worth than a million of other mens liues whereof we might hope to be Lords and Disposers 80. That other Prophesie likewise before mentioned Isay 35. vers 4. though literally verified at Gods first comming into the World to be made man and then punctually fulfilled when IESVS of Nazareth GOD and MAN came to Iohns Baptisme is to be finally accomplished when the same Iesus shall come to iudge the quicke and the dead Then shall hee manifest himselfe to be God the Auenger and God the Recompencer by pronouncing that Sentence from which there shall be no appeale Come yee blessed of my Father possesse the Kingdome prepared for you from the foundation of the world Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels The former part of this Sentence shall proceed from him as hee is God the Rewarder of all such as diligently seeke him The latter part of this Sentence Goe yee cursed c. proceedeth from him as hee is God the Auenger In that accomplishment of dayes which shall vtterly abolish all night and not before shal that other part of the same Prophesie Isay 35. vers 5 6. bee likewise finally accomplished Then the eyes of the blinde shall be opened and the eares of the deafe shall bee vnstopped c. The eyes of many blinde were opened at the time when this Answer was giuen yet not the eyes of all the blinde men then liuing which were not offended in Him but onely the eyes of all the blinde throughout Iudea and neighbour-Regions that came vnto him without offence At his second comming the eyes of all that after perpetuall darkenesse haue beene finally shut vp by death shall bee opened to see the glory of God so opened to see it without offence as they shall neuer be shut againe neuer bee depriued of this beautifull vision In that day shall all the halt and lame that haue not bin offended in him eâ—â—n such as neuer enioyed the vse of limbes from their coÌ„ming out of the wombe vnto their going vnto their graâ—e become more strong agile than the Hart and mâ—re swift and nimble than the Roe Then shall the eares and tongues of all that haue beene borne deafe and dumbe be so vnstopped and vnloosed as vpon the first opening they shall bee enabled to hold consort with the Quire of Angels to descant vpon those hidden mysteries and Prophetique Songs about whose literall sense or plaine Grammaticall meaning there hath beene much discord amongst greatest Criticks and amongst Schoole-men continuall iarres This is all which I haue at this time to say concerning the three particular Branches proposed in the beginning of the second generall Obseruation which was thus What satisfactioÌ„ this answer of our Sauior The blinde receiue their sight c. could giue to Iohn or his Disciples or to any that doubted whether Iesus of Nazareth was He that was to come Somewhat more is to be said concerning the Conclusion Blessed is he whosoeuer shall not be offended in mee MATTH 11. VERS 6. Blessed is hee whosoeuer shall not be offended in mee THe vniuersality

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