Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	work_n	wrought_v	1,273	4	7.7778	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16590	A sermon of repentaunce, made by Iohn Bradforde	Bradford, John, 1510?-1555.	1553 (1553)	STC 3496; ESTC S106825	33,698	128

whiche that you maye the rather attaine and get to youre comfortes as I haue goone aboute to be a meane to sturre vp by Goedes grace this desiae of repeÌ„taunce so throughe the same grace of God wyll I go aboute now to shew you how you may haue your desier in this behalfe And fyrste concernynge this part namely sorow for your synnes and hartye lamentynge of the same For this yf you desier the hauynge of it you muste beware that you thinke not that of your selues or of your owne free wyll by any meanes you caÌ„ get it you may easely deceaue your selues and mocke your selues thinking more of your selues then is semelye Al good thynges and not peces of good thinges but all good thinges sayeth S. Iames commeth from God y e father of light If therefore pennaunce be good as it is good then the partes of it be good From God therefore do they come and not of our free wyll It is the Lorde that mortifieth that bringeth downe that humbleth sayth the scripture in sundrye places After thou haddest striken my thigh sayeth Ieremye I was ashamed â–ª Lo he sayth after thou haddest striken me and therfore praieth he euen the last wordes almoost he writeth Turne vs lord and we shal be turned the whiche thing Dauyd doth very often Wherfore fyrst of all yf thou wouldest haue this parte of pennaunce as for the whole because it is goddes gyft Acte xi ii Timo. ii so for this parte go thou vnto God make some lyttel prayer as thou canst vnto his mercy for the same in this or lyke sorte Mercifull father of our sauioure Iesus Christe bcause I haue synned and done wickedly and thorowe thy goodnes haue receaued a desire of repentaunce whereto this longe sufferaunce doth draw my hard heart I besech thy mercy in Christ to work the same repentaunce in me by thy spyryt power and grace to humble mortifye and feare my conscyence for my synnes to saluation that in thy tyme thou mayeste comforte and quycken me thoroughe Iesus Christ thy dearly beloued sonne AmeÌ„ After this sort I say or otherwyse as thou thynkeste good yf thou wylte haue this fyrst parte contricion or sorowe for thy synnes do thou begge it of God thorow Christe And when thou haste asked it as I haue laboured to dryue the frome trustynge in thy selfe so nowe I gooe aboute to moue thee from flatterynge of thy selfe from sluggyshnes and negligence to be diligente to vse these meanes folowynge Vnto prayer which I would thou shouldest fyrst vse as thou canst Secondly get thee Gods lawe as a glasse to toote in for in it and by it commeth the trewe knowledge of synne withoute whiche knoweledge there can be no sorowe For howe can a man sorrowe for his synnes whyche knoweth not his synnes As when a man is sycke the fyrste steppe to health is to knowe his syckenesse euen so to saluation the fyrste steppe thereto is to knowe thy dampnation due for thy synnes The lawe of God therefore muste be gotten and well tooted in that is we muste looke in it spirituallye and not corporallye or carnally as the outward word or letter doth declare and vtter and so our sauioure teacheth vs in the .v. of Math expoundinge the .vi. and .vii. commaundementes not onely after the outward dede but also after the hearte makynge there the anger of the hart a kynd of murther lustinge after an other mans wyfe a kind of adulterye And this is one of the differences betwene Gods lawe and mannes lawe That of this mannes lawe I meane I am not condempnable so longe as I obserue outwardely the same But Goddes lawe goeth to the roote and to the harte condempnynge me for the inwarde mocion althoughe outwardlye I lyue moste holely As for example Yf I kyll no man though in my heart I hate mans law coÌ„dempneth me not but otherwise doeth gods law And why for it seeth the fountayne whence the euyl doeth spring If hatred wer taken out of the hearte loftinesse in lookes detraction in tonge murther by hand could neuer ensue Yf lustinge were out of the heart curiositie in countenaunce wantoÌ„nes in wordes theÌ„ baudie boldnesse in body would not appeare In that therfore this outwarde euyll springes out of the inward corrupcion seynge gods lawe also is a lawe of libertie as sayth S. Iames And spirituall as sayth S. Paul Perfectly and spiritually it is to be vnderstand yf we wyll truelye come to the knowledge of our synnes For of this inwarde corruption reason knoweth but litle or nothinge I had not knoweÌ„ sayth Paul y e lusting which to reason to them which are gyded only by reasoÌ„ is thoughte but a trifle I had not knowen sayth he this lusting to haue been sinne yf y e law had not sayd Non concupisces thou shalt not lust To the knowledge therfore of our sinne w tout which we caÌ„not repent or be sory for our sinne let vs secondly gette gods law as a glasse to toote in that not only litterally outwardly or partely but also spiritually inwardlye throughly let vs coÌ„sidre the hart so shall we see the foule spottes we are stayned withal at least inwardly wherby we y e rather may be moued to harti sorow sighiÌ„g For as s Austen sayth it is a glas which feareth no bodie but euen loke what a one part so it paintes the oute In the law we see it is a foule spot not to loue the Lord our God w tal al I say our heart soule power might strength that coÌ„tinually In the law it is a foule spotte not onely to make to our selues any grauen ymage or similitude to bow therto c but also not to frame our selfes wholly after the ymage wherto we ar made not to bow to it to worship it In the law we se y t it is a foule spot not only to take gods name in vain but also not earnestli hartely euen coÌ„tinually to call vpoÌ„ his name only to geue thaÌ„kes vnto him to beleue to publishe to liue his holy word In gods law we se it is a foule spot to our soules not only to be an opeÌ„ prophaner of y e saboth day but also not to rest froÌ„ our own words works y t y e lord might both speake wor vs by vs not to heare his holy worde not to communicate hys Sacramentes not to geue occasion to others to holynes by our example in godlye workes reuereÌ„t esteminge of the ministerie of his worde In Gods law we see it a foule spot to our soules not only to be an opeÌ„ disobeyer of our parents magistrates maysters and such as be in anye auctoritie ouer vs but also not to honour such euen in our heartes not to geue thaÌ„kes to God for them not to pray for them to ayde to helpe or releue them to beare with their infirmities c. In Gods lawe we

put thy helping hand Agayne hath he not made the a Christian man or woman wher yf he woulde he mighte haue made thee a Turke or Paynim This thou knoweste he dydde of loue And doest thou thinke his loue is lessoned yf thou lamente thy synne is hys hande shortened for helpinge thee Can a womanne forgette the chylde of her wombe and thoughe she should doe it yet wyll not I forgette the sayeth the Lorde He hath geuen thee limmes to see heare go c He hath geueÌ„ thee wytte reason discretion c. He hath longe spared thee and borne wyth thee when thou neuer purposedst to repente now thou repenting wyl he not geue thee mercy wherefore doeth he geue the to lyue at this presente to heare me to speake this and me to speake this but of loue to vs all Oh therefore let vs praye him that he would adde to thys that we mighte beleue these loue tokens that he loueth vs and in deede he wyll doe it Lorde open our eyes in thy gyftes to see thy gracious goodnesse Amen But to tarrye in this I wyll not euery man let him consyder Gods benefytes paste and presente publyke and priuate spirituall and corporall to the confirminge of hys fayth concerninge the promyses of the Gospell for the pardone of his synnes I wyll nowe go to shewe you a fourth meane to confirme youre fayth of thys geare euen by examples Of these there are in the scriptures very many as also daylye experience doth diuersly teache the same yf we were diligente to obserue thynges accordinglye wherefore I wyll be more briefe herein hauing respecte to tyme which stealeth fast awaye Adam in Paradyse transgressed greuously as the paynful punishment which we al as yet doe feele proueth yf nothinge else Thoughe by reason of his synne he displeased God sore and ran awaye from God for he woulde haue hyd him selfe yea he would haue made God the causer of his synne in that he gaue hym such a mate so farre was he froÌ„ askinge merry yet all this not withstandinge GOD turned hys fearce wrath nether vpoÌ„ him nor Eue which also requyred not mercye but vpon the serpente Sathan Promysing vnto them a sede Iesus Christe by whom they at the lenght shoulde be delyuered In token whereof though they wer caste oute of Paradyse for theyr nurture to serue in sorow which woulde not serue in ioye yet he made theÌ„ apparell to couer theyr bodies a visible sacramente and tokeÌ„ of his inuisyble loue grace concerning theyr soules Yf God was so merciful to Adam whych so sore brake hys coÌ„maundemeÌ„t and rather blamed God then asked mercy troweste thou oh man that he wyll not be mercyful to the whiche blameste thy selfe and desyrest pardon To Cayn he offered mercy yf he woulde haue asked it What haste thou done sayeth God the voyce of thy brothers bloude cryeth vnto me out of the earth Oh mercyfull Lord shuld Cayn haue sayd I coÌ„fesse it But halas he dyd not so And therfore sayd God Now that is in that thou desyrest not mercy now I say be thou accursed c. Lo to the reprobate he offred mercy and wil he denye it thee whiche arte hys chylde Noah dyd not he synne and was droÌ„ke God Lot also both in Sodome dissembled a lyttle wyth the Aungels prolonginge the tyme out of Sodom he fell very foule as did Iudas and the Patriarches agaynste Ioseph but yet I wene they fouÌ„d mercy Moyses Myriam Aaron though they tombled a little yet receaued they mercye yea the people in the wyldernesse often synned displeased God so that he was purposed to haue destroyed them let me alone sayth he to Moyses that I maye destroye them but Moyses dyd not lette hym alone for he prayed styll for them and therefore God spared them Yf the people were spared throughe Moyses prayer they not praying with him but rather worshipping theyr golden calfe eatinge drinkinge and makinge ioly good cheare why shouldeste thou doubte whether God wyll be mercyfull to thee hauynge as in dede thou hast one muche better then Moyses to pray for thee and with thee euen Iesus Christ who sytteth on the right hand of his father and prayeth for vs being no lesse faithful in his fathers house the church theÌ„ moses was in the Sinagoge Dauid y e good Kynge had a foule foyle when he committed whoredom with hys faythful seruauntes wyfe Bethsabe where vnto he added also a mischeuous murder causing her husband hys most faythfull souldiour Vrye to be slayne with an honest company of his most valiaunt meÌ„ of warre and that with the swearde of the vncircumcisised In this hys synne thoughe a great whyle he laye a slepe as many do now a dayes god geue them wynne waking thinking that by hys sacrifices he offered all was well God was content yet at length when the Prophet by a parable had opened the poke and brought hym in remeÌ„brauÌ„ce of his owne synne in such sorte y t he gaue iudgement agaynst hym self theÌ„ quaked he his sacryfices hadde no more taken awaye his sinnes then our syr Iohns trentals and waggynge of his fyngers ouer the heades of suche as lye aslepe in theyr synnes out of the whiche when they are awaked they wyl well se it is nether masse nor mattens blessyng nor crossyng wyll serue then I say he cryed out sayinge peccaui domino I haue synned sayeth he agaynst my Lorde and good god whiche hath doone so muche for me I caused in dede Vrye to be kylled I haue synned I haue sinned what shall I dooe I haue synned and am worthye of eternall dampnatioÌ„ But what sayth God by his Prophete Dominus sayth he transtulit peccatum tuuÌ„ non morieris the Lorde hath taken awaye thy synnes thou shalt not dye Oh good God he sayd but peccaui I haue synned but yet from his harte and not from the lyppes onelye as Pharao Saule dyd and incontinentelye he heareth Thou shalte not dye the Lorde hath taken away thy synnes or rather hath layde them vpon an other yea translated them vppon the backe of hys sonne Iesus Christe who bare them and not onelye them but thyne and myne also yf that we wyll nowe crye but from oure hartes peccauimus we haue sinned good Lorde we haue done wickedlye enter not into iudgement with vs but be merciful vnto vs after thy great mercy and accordyng to y e multitude of thy compassions do away our iniquities c. For indede God is not the god of Dauid only Idem deus omnium he is the God of all So that Quicunque inuocauerit nomen domini salus erit He or she whosoeuer they be that call vppon the name of the lord shalbe saued In confyrmation whereof this historye is written as are also the other I haue recited and manye mo whiche I myghte recyte As of Manasses y e wicked kinge whiche slewe Esay the prophet and wrought verye

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