Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	king_n	saul_n	6,232	5	10.0779	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06516	A right comfortable treatise containing fourteene pointes of consolation for them that labor and are laden: VVritten by D. Martin Luther to Prince Friderik Duke of Saxonie, he being sore sicke, thereby to comfort him in the time of his great distresse. Englished by W. Gace.; Tessaradecas consolatoria pro laborantibus et oneratis. English	Luther, Martin, 1483-1546.; Gace, William.	1578 (1578)	STC 16989; ESTC S106344	39,904	94

whatsoeuer they be haue come doe come vnto him by the direction and disposing of God his most sweete will. The saying of Peter standeth certaine he careth for you What can we heare more sweete pleasant then this saying therefore sayth he cast all your care vpon him If we doe not this what doe we else but endeuour to let hinder the care of God also make our life vnto our selues troublesom painefull careful by many feares cares troubles and that in vaine for we doe not any thing hereby further our rest or quietnes but as the Preacher in his booke sayth This is a vanitie of vanities vexation of the spirit For in all the same booke he speaketh of experience hereof inasmuch as he had tried many things for him selfe and in all notwithstanding he founde nothing but labour vanitie vexation of the spirit so that he concludeth that it is the gift of God if a man eate drinke reioice with his wife that is liueth without care committing the care of him selfe vnto god Wherefore we ought to haue no other care of our selues theÌ„ that we may not be careful for our selues may commit the care of vs vnto god As for other things that might be spokeÌ„ here euery one may as I haue sayd know them by the contrary consideration and by calling to mind his whole life past The fourth chapter of the fourth consideration which is of the good beneath vs. Hitherto we haue seene the good things which are our owne and in our selues we will nowe consider those that are in others and without vs the first whereof is in them which are beneath vs that is the dead and damned Howbeit it seemeth very straunge that any good can be found in the deade and damned But the power of the diuine goodnes is euery where so great that it maketh that we may se good things euen in the greatest euils Now let vs first compare them with our selues then shall we see our inestimable commodities as it may easily be vnderstoode by the contrary consideration of euills For as great euils of death and hel as we see in them so great without dout doe we see our commodities to be yea and so much greater as their euills are greater All which are not to be lightly passed ouer forasmuch as they doe greatly commende vnto vs the exceeding mercie of god And it is to be feared that if we make small account of these we shall be found vnthankefull and condemned togither with them or tormented worse for that the more we see them to be grieued sorrowfull so much more ought we to reioyce for Gods goodnes toward vs according to that saying in Esai chap. 65 Behold my seruaunts shall eate but ye shall haue hunger behold my seruaunts shall drinke but ye shall suffer thirst beholde my seruaunts shall be merie but ye shall be confounded behold my seruaunts shall reioyce for very quietnes of hart but ye shal crie for sorrowe of harte and complayne for vexation of minde your name shall ye leaue accursed amonge my chosen c. Finally as I haue said the examples of them that die ill and are condemned as B. Gregorie sayth in a certaine Dialogue ought to bringe this good vnto vs that they shoulde admonishe and teach vs that he is happye whome other mens harmes doe make to beware Howbeit this good forasmuch as it is commonly knowne doth litle moue vs when as notwithstanding it is to be counted amonge the chiefe and is not lightly esteemed of them that are wise forasmuch as a great part of the holy Scripture tendeth hereunto namely where it is taught of the wrath iudgements threatnings of god Which most wholsome doctrine the examples of the most miserable should make most wholsom vnto vs which then begin to be effectuall when we are so affected as they are which suffer them and as though we were in their place and person For then they wil moue and admonish vs to prayse his goodnes who hath preserued vs from those thinges These dead damned must be compared also with God him selfe whereby we may see the diuine iustice in them This albeit it be harde yet must we endeuour to doe it For seeing that God is a iust Iudge his iustice muste be loued and praysed and therfore must we reioice in God euen then when he destroyeth the euill both in body and soule because in all these his entire and vnspeakeable iustice shineth Wherefore hell also is full of God and the souereigne good as well as heauen For the iustice of God is God himselfe and God is the souereigne good As his mercie therefore so also his iustice or iudgemeÌ„t ought with most hartie affection to be loued and most highly to be extolled and praysed Whereupon Dauid sayeth The righteous shall reioyce when he seeth the vengeance he shall washe his handes in the blood of the wicked For this cause the Lorde forbad Samuell 1. Kinges 16 that he shoulde mourne no more for Saul sayinge Howe longe wilt thou mourne for Saul seeing I haue cast him awaye from reigning ouer Israell As if he sayde Doth my wil so displease thee that thou preferrest mans will before myne Finally hereupon come those sayinges of prayse and ioye through the whole Psalter that the Lorde is a Iudge of the widowes and a Father of the fatherlesse that he will auenge the afflicted and iudge the poore that his enemies shall be confounded the wicked shall be destroyed and many suche like If any will with foolishe pitie haue compassion on that bloody generation which slayeth the righteous yea euen the Sonne of God of that exceding great company of the wicked he shal be found to reioyce at their wickednes and to allow those things that they haue done being worthy to perish together with them whose sinnes he would not haue punished and he shal heare that saying which is in the second booke of Kinges chap. 19 Thou louest thine enemies and hatest thy frendes For so sayde Ioab to Dauid when he too much mourned for wicked Absolon his sonne Wherfore we ought here to reioyce at all the godlines of the Sainctes and the iustice of God who most iustly punisheth the persecutors of godlines that he may deliuer his elect from them And so thou seest that not small but exceeding good thinges doe manifestly appeare in the deade and damned namely that the iniurie of all the Sainctes is reuenged and punished and thine also if thou be righteous with them What maruell is it then if by thy present euill he punish thine enemie that is the sinne of thy body yea thou oughtest to reioyce because of this most excellent benefit of Gods iustice who thou not desiring it so slayeth and destroyeth in thy selfe thy worst enemie that is thy sinne Whereof if thou haue compassion thou shalt be fouÌ„d a frend of sinne and an enemie of iustice working in thee which thou

beloued of him so that whereas he liued amonge sinners he translated him He was taken away least wickednes shoulde alter his vnderstanding or deceit beguile his minde For wickednes by bewitching obscuteth the thinges that are good and the vnstedfastnes of concupiscence peruerteth the simple minde O howe true are these things and confirmed by daily experience Though he was soone deade yet fulfilled he much time for his soule pleased God therefore hasted he to take him away from wickednes So by the mercie of God death which to man was the punishment of sinne is made to Christians the ende of sinne and the beginning of life and righteousnes Wherefore he that loueth life and righteousnes must needes not feare but loue deathe which is the Minister of them and meane to come vnto them otherwise he shall neuer attayne neyther to lyfe nor righteousnes Nowe he that can not doe this let him praye vnto God that he may For therefore are we taught to saye Thy will be done because we of our selues are not able to doe it whoe fearinge deathe doe loue death and sinne rather then life and righteousnes For that God ordayned deathe for the abolishinge of sinne it maye hereof be gathered for that he enioyned deathe to Adam by and by after he had sinned as it were amendes of sinnes and that before he caste him out of Paradise that he might shewe vnto vs that deathe worketh no euill but all good in vs seeing that it was enioyned in paradise as it were repentance and satisfaction It is true in deede that death entred into the worlde by the malice of the Deuill but it is to be attributed to the singular goodnes of God that death being so entred he not onely suffered it not to hurt but ordayned it euen from the beginning thereof for the punishment and death of sinne For this he signified whereas when he had first denouÌ„ced death vnto Adam in his commaundement that he should not eate of the tree of knowledge he afterward notwithstanding did not holde his peace but did againe enioyne death tempered the rigour of his first denouncing yea did not so much as make mention of death in any sillable but onely sayde In the sweate of thy face shalt thou eate bread till thou be turned againe into the ground for out of it wast thou taken Dust thou art and into dust shalt thou be turned again As though he then hated death which he would not so much as name according to that saying He endureth but a while in his anger but in his fauour is life He seemed in thus speaking that vnlesse death had bene necessary for the abolishing of sinne he woulde not so much as mention or name it much lesse enioyne it So against sinne which had wrought death the emulation of God armeth no other thing but death it selfe so that here thou mayst see that saying of the Poet verified that the worker of death doth perishe by his owne worke and that sinne is destroyed by it owne proper frute and is slayne by death which it brought forth as the viper of her ofspring This is a most goodly sight to see how sinne is not by an others but by it owne proper worke destroyed slayne with it owne weapon as of Goliath so the head thereof cut of with it owne sworde For Goliath was a figure of sinne a terrible Champion to all except litle Dauid that is Christ who alone ouercame him and cut of his heade with his owne sworde If therefore we meditate vpon the ioyes of this power of Christ and vpon the giftes of his grace why should a litle euil trouble vs when as in so great an euill to come we see so great good thinges The third chapter of the third consideration which is of the good past or behind a man. THe consideration of this good is easie by the contrary consideration of the euil past we thinke it sufficient only to help him that shal coÌ„sider hereof Herein B. Augustin doth excellently well in his confessions where in a most goodly sort he rehearseth the benefits of God bestowed vpon him from his mothers wombe The same doth Dauid in that notable 138. Psalme the beginning wherof is O Lord thou hast tried me where among other things wondering at the prouidence of God ouer him he sayth Thou vnderstandest my thoughts long before thou compassest my paths my lying downe As if he sayd Whatsoeuer I haue euer thought whatsoeuer I haue wrought and whatsoeuer I was to obtayne or possesse I see now how it was not done by mine owne industry but ordained by thy care long before Finally thou hast foreseene all my wayes and there is not a word in my tongue where then euen in thy power These thinges we learne by our owne experience For if we call to minde our life past is it not a wonderful thinge that we haue thought willed done and sayd such thinges as we neuer coulde foresee but would haue done farre other thinges if we had bene left to our owne free will which we nowe first perceiue namely we see that the hande of God hath bene so present with vs that his care hath bene so constant ouer vs that we could neither haue spoken neither willed nor thought those thinges which we haue vnles he had giueÌ„ abilitie as it is sayd in the booke of wisedom chap. 7 In his hande are both we and our wordes And Paule saythe who worketh all thinges in vs Why then are we not ashamed being senslesse and hard harted who being taught by our owne experience doe see howe careful the Lorde hathe bene for vs vntill this howre and hath giuen vs all good things and yet we can not committe the same care of vs to him in a small present euill but we so behaue our selues as thoughe he had forsaken vs or coulde by any meanes forsake vs Dauid did not so in the 39. Psalme where he sayeth As for me him For we see this most manifestly appeare vnto vs commonly in all infantes so that so many examples let forth to our folly hardues ought worthely to make vs greatly ashamed if we dout that euen the least good or euill commeth vnto vs without the singular care of God. Blessed Peter sayth Cast all your care on him for he careth for you And Dauid sayth Psal. 36 Cast thy care vpon the Lorde and he shall feede thee Moreouer B. Augustine sayth vnto his soule in his confessions Why staÌ„dest thou vpon thy selfe and standest not in deede cast thy selfe vpon him for he will not withdrew his hand that thou maist fal And againe Peter sayth 1. Pet. 4 Wherfore let them that suffer according to the will of God commit their soules to him in wel doing as vnto a faithfull Creator O if a man knew his God after this sort how secure how quiet how pleasaÌ„t should he be Such a one should haue God truely knowing assuredly that all his thinges

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