Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	duke_n	earl_n	king_n	56,876	5	4.3554	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00609	A notable sermon made within S. Paules church in Lo[n]don in the presence of certen of the kinges and Quenes moost honorable priuie cou[n]sell at the celebration of the exequies of the right excellent and famous princesse, lady Ione, Quene of Spayne, Sicilie [and] Nauarre. [et]c. the xviij. of Iune, Anno. 1555. By maister Iohn Feckenam, deane of the sayd churche of Paules. Set furth at the request of some in auctoritie whose request could not be denayed.	Feckenham, John de, 1518?-1585.	1555 (1555)	STC 10744; ESTC S112443	14,673	63

suÌ„t dies mei saith Iob. For my daies Iob. vii are nothing God so disposinge cleane to withdraw the inordinate loue of this wretched lyfe out of the hartes of men When there is no man of any wisedoÌ„ or vnderstanding that shoulde much regard or set by that life whiche is so vncertaine as the floure of the felde so inconstaÌ„t as the winde so vaine as a shadowe so transitory as a vapor tossed and tombled in the aire and finally so litle worth as nothing But by this wise knowledge and vnderstandynge the more vile that this present life is knowen to be the more easelye it maye of all men be neglected despised set at nought for the loue of that life which shal neuer vanish but euer endure Besides this knowledge how fikell howe fraile howe vayne â—â— To know â—he miseries â—herof and howe transitory this present life is the prophete Moyses wisheth vnto vs a further knowledge to be had of thys our mortall lyfe and that we mortall creatures woulde be wise and vnderstande how sorowfull is the first entringe of mans lyfe into this wretched The first entry of maÌ„ into this world is ful of sorowe worlde maximo cum fletu vagi tu inertia imbecillitate magna with much wepynge crying with muche ignoraÌ„ce and feblenes He is borne naked into the worlde and naked from hence he muste departe againe made of the earth and to the earth he must retourne agayn How chauÌ„geable his life is for his time here abydinge and as The tyme of his abyding here is ful of mutabilitie Iob. xiiij Iob saieth Nunquam in eodem statu permanens Neuer continuing in one state now riche nowe poore nowe hoole nowe sicke nowe merye nowe sorye nowe counynge nowe ignoraunt nowe seyng nowe blind nowe free nowe bonde nowe good nowe euyll And finallye His ende departure full of fear howe terrible and fearfull shal be the passynge of the same at his departure againe Ouer and beside these knowledges â— To know the necessitie of death the prophete Moyses earnestly wisheth that we miserable creatures here abiding in this worlde woulde once be wise and vnderstande and knowe the great necessitie of death that raigneth ouer vs An acte and decree beinge alreadie past against vs that die we must StatutuÌ„ est saieth S. Hebre. ix Paule oÌ„nibê° hominibus femel mori It is decreed appointed for al men once to die And this great straite necessitie of death then fyrst beginneth to take place in man when the soule is ioyned to the bodie and continueth in man vntyll the separation of the soule froÌ„ the bodie againe For life is no soner comme into the bodie by the presence of the soule but but death furthwithall issueth out of his graue and sepulchre to take away the same againe and by the very same way that life goeth death commeth Do not we see the order of this present life to be suche that after infancie commeth childhod after childhod youth after youth mans state after mans state age then olde age and so at the last death The whiche order and naturall course can by no law statute or meanes that man can inuent be infringed or broken neither yet once staied or pluckt backe No not Minos Minos Lycurgus the lawe maker at Crete nor Lycurgus at Lacedemony nor yet the wife Solon in Solon his lawes deuised at Athenes could make any repeale of this decree and ordinaunce of God When from the first man AdaÌ„ vnto this most noble and gracious queene of Spaine late departed none hath escaped or caÌ„ escape this senteÌ„ce of death No not Noe for all his righteousnes Noe. Loth. nor Loth for al his hospitalitie nor yet Toby for all his diligeÌ„ce in buriyng the dead Toby could escape this rigorous senteÌ„ce of death WheÌ„ it was neither the strong mightie faith of AbrahaÌ„ nor the supplanting Abraham of vices that was in Iacob nor the great mekenes of the Iacob prophete Moyses nor the chastitie of Ioseph nor yet the holines Moyses Ioseph of the prophet Samuel that coulde persuade death to be the more fauourable to theÌ„ The great wisedome riches might power of kyng Salomon Salomon the great strength force of Sampson agaynst his enemies the puissaunce of the king and prophete Dauid his feates of chiualtie great mighte in armes coulde not auaile against the assaultes of deathe death beynge fauourable to no man but like cruell and tirannous to euery man And therefore I do rede that death was portred painted of the Paynims with the face and couÌ„tenaunce of a tiraunt hauinge in his hande redie bente bow and arrowes to kill slea and shote at euerye man withoute all respecte or acception of persons And in daily lousing of his dartes at vs albeit that sometime he ouershoteth vs and in faylinge of vs sleath kinges Quenes Dukes Earles Lordes Sometime his darte lighteth to shorte of vs and in the stead of vs striketh our seruauntes oure tenauntes and our poore innocent neighbours dwelling by vs soÌ„time his dart maketh a very narrow mysse of vs on the right hand and killeth our wiues our children oure frendes kynsfolkes so derely beloued And albeit that his fierce dart glyde somtymes to wyde on the lefte hande and in fayling of vs kylleth oure aduersaries and enemies and therby bryngeth vs oftymes into a vaine comforte foolishe mirth and reioysinge makinge vs beleue that he is our frende in the dispatche of those that loue vs not Yet the tiraÌ„nie of his haÌ„de is suche that he will not faile at the length to hitte vs. And wheras death at the beginning was so vnripe and vnperfite a boweman that he firste shootinge and lousynge his dartes at oure first father AdaÌ„ it was nine hundred and thirtie yeres Adam 930. whose age was no fewer yeares in nuÌ„bre before he coulde strik him And wheras he bare his bow dailie bent against his sonne Seth it was nine hundred Seth. 912. and twelue yeares before he coulde hit him And wheras he daylye laie in waite to ouerthrowe with his dart Mathusalem Mathusalem 969. Enoches sonne it was nine huÌ„dred threscore and nine yeares before he coulde ouerthrow him Yet within a certeÌ„ space after by daily custoÌ„e and exercise of his hande he began to waxe a more perfitte bowemanne euerye daye shootynge more nere his marke theÌ„ other in so muche that by the time dayes of kynge Dauid he got him suche a redinesse and stedfastnesse of shotynge that he would not haue failed for the more part to strike his marke within the space of lxx or lxxx yeres like as the prophet Dauid witnesseth saying Dies annorum Psal 89. nostroruÌ„ in ipsis septuaginta annis Si autem in poteÌ„tatibus octoginta anni amplius eorum labor dolor The daies of our age â–ª saith he are lxx yeres and yf men be so

A notable sermon made within S. Paules church in LoÌ„don in the presence of certen of the kinges and Quenes moost honorable priuie couÌ„sell at the celebration of the exequies of the right excellent and famous Princesse lady Ione Quene of Spayne Sicilie Nauarre c. the xviij of Iune Anno. 1555. By maister Iohn Feckenam Deane of the sayd Churche of Paules Â¶ Set furth at the request of some in auctoritie whose request could not be denayed â§ EXCVSVM LONDINI IN aedibus Roberti Caly Typographi â–ª Mense Augusti Anno. 1555. Cum priuilegio Gens absque consilio sine Theme Deut. xxxij prudentia Vtinam saperent intelligerent ac nouissima prouiderent People voyde of good counsel voide of wisedom and of all foresyghte of thynges to come Vtinam saperent et intelligerent Would God they would be wise and vnderstande and prouide for the last thinges THese are the wordes of the prophet Moyses written in the xxxii chaptre of Deute Which I haue chosen as a theme or proposition at this tyme to staye vpon for so muche as you do so manifestlye declare your selues to be gens absque consilio People cleane voide of all good consyderation knowledge or couÌ„sell what to do sine prudentia wythout wysedoÌ„ foresighte to knowe howe thinges ought to be done That by the declaration made of the said theme you myghte be broughte into some more better coÌ„sideration of your selues of your owne most fraile and brickel estates and thereby to learne nowe at the leÌ„gth after so oft callinges vpon so many vertuous and most godlye instructions these thre notable and chiefe sessons wherof the first is sapere to be iij Lessons wise the seconde is intelligere to vnderstande and the thirde is nouissima prouidere to make prouision for the laste thinges That by the fyrst lesson learnynge of wisedome we maye haue sure knowledge of thinges past By our seconde lesson of perfite vnderstandinge we may haue the right consideration of thinges present therby the more earnestly to atteyne the third lessoÌ„ of good prouisioÌ„ making for the thiÌ„ges to come wheÌ„ SalomoÌ„ saith in ye. xiiij of the prouerbes acceptus est regi minister Prou. xiiij intelligens A wise seruauÌ„t saith he whiche by the knowledge of thinges past and wise disposition of thinges present shall here in his lyfe time make good prouision for thinges to come acceptus est regi is approued and accepted before God Let vs therfore at this present learne of the prophet Moyses these thre notable lessons that is to say sapere intelligere ac nouissima prouidere to be wyse to vnderstand and to prouide for the last thinges that we maye be made wise seruauntes and prudent ministers be accepted and approued before God oure Lorde and kynge When by the first lesson sapere of wisdome we may here in this lyfe haue intelligence of al thinges apperteyning to God By oure seconde lesson intelligere of discrete and perfit vnderstanding howe passing and transitorye howe vayne and slydyng these worldly thinges are Whereby we shal the more easely atteine the thirde lesson nouissima prouidere of good prouision makynge for the laste thinges and thinges to come When by the first lesson of a wyse circumspecte knowledge a man shall perceyue Gods most vprighte terrible iudgementes which can not be deceyued By the seconde lesson of cleare vnderstaÌ„ding he shall enter into the remembrauÌ„ce of him selfe of his owne corruption and mortall nature which can not be auoided Therby to make the better prouision for the ioyes to come which can not be expressed Be you wise therfore derely beloued let vs from hence furth be no loÌ„ger sicut geÌ„s absque consilio sine prudentia as people voyde of good counsell and withoute wisedome and knowledge but let vs now presently lift vp our hartes prepare oure selues to learne these thre so profitable lessons sapere intelligere ac nouissima prouidere to be wise to vnderstande and to prouide for the last thinges and with so much the better willes for that it hath pleased almightie God Qui non Ezec xviij vult mortem peccatoris sed magis vt conuertatur et viuat who desireth not the death of a sinner but rather that he should turne from his wickednes and liue like a most bountiful and most mercyfull father to sende hys prophet Moises as an ambassadoure to excite admonishe and call vpon vs for the same with these wordes whiche I haue chosen for my theme Gens absque consilio sine prudentia Vtinam saperent intelligerent ac nouissima prouidereÌ„t People voide of good counsell voide of wisedome and all foresyght of thinges to come Woulde God they wold be wise vnderstaÌ„d prouide for the laste thinges Hic fiunt preces Gens absque consilio sine prudentia Thema i. ii membrum vtinam saperent intelligerent ac nouissima prouiderent People voide of good counsell voide of wisedome and of all foresight of thinges to come vtinam saperent intelligerent Would god they wold be wise and vnderstande and prouide for the last thinges First the prophete Moyses Firste to knowe that this present lyfe is slydynge Gods ambassadour earnestly wisheth and desireth that we mortall creatures here liuinge in this worlde as it were in a slipper passage vnto deth shold be of suche ripe wisedome and perfite vnderstandinge as to knowe howe that this present life is but transitory and as Iob saith ê™ quasi flos egreditur that it passeth away as it were Iob. xiiij a floure fugit velut vmbra flyeth as it were a shadowe repletur multis miseriis and is albewrapped in wretchednes subiecte to all maner of vanitie defoiled with the filthinesse of sinne and that it shall perishe within a shorte time And therfore in the scriptures the life of man is coÌ„pared and resembled vnto thinges of moste vanitie As somtime to herbes or grasse growing in the feld as the prophet Dauid saith Homo sicut Psalm cii foenum dies eius sicut flos agri sic efflorebit The daies of man are but as grasse he doeth florishe for a litle season euen as it were a flowre in the felde Somtime to a shadow and vanitie Homo vanitati similis factus Psal cxliii est dies eius sicut vmbra praetereunt saith the Psalmist MaÌ„ is made like vnto a vanitie his daies passe awaye as it were a shadowe Somtime to a wind Ventus enim est vita mea saieth Iob. My life is but a blaste of Iob. vij winde Somtime to a vapor as Sainct Iames saieth Quae est eni vita vestra vapor est ad modicum Iaco. iiii parens deinceps exterminabitur What thing is your life saith sainte Iames It is saieth he euen a vapor appearing for a litle season and then it vanisheth awaye And sometime to nothiÌ„g Nihil enim

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