Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	lie_n	unrighteousness_n	2,384	5	11.3357	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18673	The Christen rule or state of all the worlde from the hyghest to the lowest and how euery man shulde lyue to please God in hys callynge. Item, the Christian state of matrimony: and how ma[n] and wife shuld kepe house together with loue. Item, the maner oe [sic] saynge grace after the holy scrypture.	Tyndale, William, d. 1536. Obedience of a Christen man and how Christen rulers ought to governe. aut; Bullinger, Heinrich, 1504-1575. Christlich Eestand. aut; Coverdale, Miles, 1488-1568. Christen exhortacion unto customable swearers. aut; Bale, John, 1495-1563, attributed name. aut	1548 (1548)	STC 5189.7; ESTC S109287	42,177	90

Tessaloni Where he speaketh of the comming of Antichriste Whose commynge shal be sayth he by the workynge of Satan wyth all miracles signes â–ª and wonders whych are but lyes and in all deceyuable vnrighteousnes amonge them that peryshe because they receyud not any loue to the truthe to haue bene saued Therfore shall God sende them strong delusyon to beleue lyes Marke howe God to auenge hys trueth sendeth to the vnthankeful false doctrine and also false miracles to confyrme them and to harden theyr hartes in the false waye that afterwarde it shall not be possible for them to admytte the truth As thou seest in Erodi â–ª vii and â–ª xiii howe God suffered false myracles to be shewed in the syght of Pharao to harden hys harte that he shulde not beleue the trouth for in asmuch as hys forceters turned theyr roddes in to serpeÌ„tes and turned water in to bloude and made frogges by theyr inchauntment soo thought he that Moses dyd all his miracles by the same craft and not by the powre of god And abode therfore in vn beleue and perished in resistynge god Let vs receyue all thynges of God whether it be good or bad let vs humble our selues vnder hys myghtye haÌ„de and submitte oure selues vnto hys â—ourtoure and chastysynge and not wythdrawe our selues froÌ„ hys correction reade Hebr. xii for thy coÌ„fortes and let vs not take y â— stafe by the ende or selie to auenge oure selues on hys rodde whych are the euyll rulers The chylde as longe as he seketh to auenge him sel fe vâ—on the roddâ— hath an euyll harte for he thynketh not that the correctyon is ryght or that he hath deserued it ney ther repeÌ„teth but reioyseth in hys wyckednes And so longe shall he neuer be wythout a rodde yea so longe shall the rodde be made sharper sharper If he knowlege his fault and take the correction mekely euen kysse the rodde and amende hym selfe with the lernyng and norture of hys father and mother then is the rodde taken awaye and brente So yf we resyst euyll rulers sekyngâ— to set our selues at libertie we shall no doubte bryng our selues into more cruel boÌ„dage wrappe our selues in much more myserye and wretchednes for yf the hedes ouercome theÌ„ laye they more waighte on theyr backes and tye them shorter If they ouercome theyr euyl rulers theÌ„ make they way for a more cru ell nacyon or for some tyraunte of their owne nacion which hath no ryght vnto the crowne If we submit our selues vnto the chastesyng of God mekely knowlege our synnes for whych we are scourged and kisse the rodde ameÌ„de our lyning theÌ„ wyl god take the rod de away that is he wyl geue the rulers a better hart Or yf they continue their malice and persecut you forwel doyng and because you put your trust in god then wyll god delyuer you out of theyr tyrâ—ny for his trouthes sake It is the same god now that was in the olde tyme and delyuered the fathers and the ê“phetes the apostles other holy sain tes And what soeuer he swore to them he hath sworue to vs. And as he deliue red theÌ„ out of all temptacioÌ„ coÌ„braunce and aduersitie because they coÌ„sented submitted them selues vnto hys wyll trusted in his goodnes and truthe euen so wyll he do vs yf we do lykewyse When soeuer the chyldren of Israell fell froÌ„ the way which god coÌ„maunded them to walke in he gaue them vp vnder one tyraunt or a nother As sone as they came to the knowlege of them selues and repented cryenge for mercy and leanyng vnto the truth of his promises he sent one to delyuer theÌ„ as the hystories of the Byble make mencion A Christen maÌ„ in respecte of God is but a passiue thyng a thyng that suffereth onely and doth nought as the sycke in respecte of the surgeon orphisiciaÌ„ doth but suffre onely The surgeon last â—eth and cutteth out the deed fleshe sercheth the wouÌ„des thursteth in â—eÌ„tes se â—reth bawneth soweth or sticheth and layeth to corsies to drawe oute the corruptioÌ„ and last of all layeth the helyng playsters and maketh whole The phisician lykewyse geueth purgatioÌ„s and drynkes to dryue out the disease then with restauratiues brigeth helth Now yf the syâ—ke resyst the raser the serching yron and so forthe doth he not resyste hys owne helthe and is cause of hys owne death So lykewyse is it of vs yf we resyst euyll rulers whyche are the rodde and scourge wherwyth god chastiseth vs the instrumentes wherwyth God sercheth our woundes and bitter drynke to dryue oute the synne and to make appere and corsyes to draw out by the rotes the core of the Pore â–ª of the soule that freteth inwarde A Christen maÌ„ therfore receyueth all thyng of the haÌ„de of god both good bad both swe te and sowre both welth and wo. If any persone do me good whether it be father mother so forthe that receyue I of God and to God geue thankes For he gaue wherwyth â–ª and gaue a coÌ„maundement and moued hys herte so to do Aduersite also receyue I of the hande of god as an wholsome medicine though it be somwhat bitter TeÌ„pta tacion and adnersite do bothe kyll syn and also vtter it For though a ChristeÌ„ man knoweth euery thynge how ti liue yet is the fleshe so weake that he can neuer take vp hys Crosse hym selfe to kyll and mortyfie the fleshe He muste haue another to laye it on hys backe In many also synne lyeth hyd wiâ—h in and festereth and rotteth inwarde and is not sene so that they thynke howe they ar good and perfecte and kepe the lawe As the yonge man Mathe. xix sayd he had obserued al of a chylde and yet lyed falsely in his harte as the texte folowynge well declareth When all is at peace and no maÌ„ troubleth vs we thinke that we are pacieÌ„t and loue our neighbours as oure selues but let our neyghboure hurde vs in worde or dede and then fynde we it otherwyse Then tume we and rage set vp the brystles and bende our selues to do vengeauÌ„ce If we loued wyth godly loue for Christes kyndnes sake we shulde desyre no vengeaunce but pytye hym and desyre god to forgiue and amende hym know inge well that no fleshe can do otherwyse then synne excepte that God preserue hym Thou wylt saye what good doth such persecucion tyrannye vnto the righteouse Fyrst maketh them feale the workyng of goddes sprite in theÌ„ and that theyr faith is vnfained SecoÌ„ daryly I saye no maÌ„ is so great a synner yf he repente and beleue but that he is ryghteouse in Christ in the promises yet yf thou loke on the fleshe and lawe thâ—re is no man soo perfecte that is not founde a synner Nor any maÌ„ so pure that hath not somwhat to be yet purged Thys shall suffice at this tyme as concernyng obedyeÌ„ce vnto prynces The seconde Chapter Of the office

wherfore the law was made is Christ to iustifie al that beleue That is the law is geuen to vtter synne to kyll the coÌ„scien ces to daÌ„pne our dedes to bryng to repentaunce and to dryue vnto Christ is whoÌ„ God hath premised hys fauoure and forgeuenes of synne vnto all that â—epeÌ„te and conseÌ„te to the law that it in good If thou beleue the promises then doth goddes truthe instifye the that is forgeueth the receyueth the to fauore for Christes sake In a suertye wherof and to certify thyne harte he fealeth the wyth the sprite Ephe. i. and. iiii And. ii Corinth v. sayth Paule Whych gaue vs his sprite in ernest Now the spirite is geuen vs thorowe Chryst reade the â—yght chapiter of the pistle to the Romaâ—ns and Gala. iii. and ii Corin. iii. Neuertheles the spirite and hys frutes wherwith the herte is purified as faith loue hope pacyence longe sufferynge and obedieÌ„ce could neuer be sene withoute outwarde experience For yf thou were not brought sometyme in to combraunce whence God onely coulde delâ—uer the thou shuldest neuer se thy faith yea excepte thou foughteste sometyme agaynste desperation hell death synne and powers of thys world for thy faythâ—s sake thou shuldeste neuer knowe trewe fayth from a dreame excepte thy brother nowe and then offended the thou couldâ—st not knowe whether thy loue were godly For a turke is not an gâ—y tyll he be hurie and offended but yf thou loue hym that doth the euyll then is thy loue of god lykewyse yf thy rulers were alwaye kynde thou shuldeste not know whether thyne obedieÌ„ce wâ—re pure or no but â—f thou canste paciently obeye euyll rulers in all thynges that is not to the dyshonour of God wheÌ„ thou hurtest not thy neyghbours then arte thou sure that Goddes spyrite worketh in the and that thy faythe is no dreame nor any false ymaginacyon Therfore counceleth Paul Ro. xii â–ª recompense no maÌ„ euyll And on your parte haue peace wyth all men Derely beloued auenge not your selues but ge ue rowme vnto the wrath of god For it is vrvtten vengeauÌ„ce is myne and I wyll reward sayth the lorde Therfore yf thy enemye hongre fede hym â—f he thyrst gyue hym drike For in so dorng thou shalte hâ—pe cooles of fyre on hys heed that is thou shalte kendle loue in hym Be not ouercome of â—uyll that is let not another maÌ„nes wyckednes make the wycked also But ouercome euyll with good that is with softnâ—sse kyndnesse and al pacience wynne him eueÌ„ as god with kyndnesse wonnâ— the. The lawe was geuen in thunder lyghtenyng fyre smoke and the voyce oâ— a trumpet and terryble syght Exodi xâ— So that the people quoke for feare and stode a farre of sayeng to Moses Speake thou to vs we wyl hearâ— let not the lord speake vnto vs lest we dye No eare yf it be a waked and vnderstaÌ„ deth the meanyng is able to abyde the â—oyce of the lawe excepte the promyses of mercy be by That horryble thoÌ„der except the rayne of mercy â—e ioyned wyth it destroyeth all and byldeth not The law is a wytnesse against vs and testyfyeth that God abhorâ—eth the synnes that is in vs and vs for out synnes sake In lyke maner wheÌ„ god gaue the peo ple of Israell a king it thondred â—ay ned that the people feared so sore y t they cryed to Samuell for to pray for them that they shulde not dye 1 ReguÌ„ xii As the lawe is a terrible thynge â–ª euen so is the kynge For he is ordayned to take veÌ„geaunce hath a swerde in hys hâ—de and not pâ—â—ockes feâ—â—ers â–ª Feare hiÌ„ ther fâ—re and loke on hym as thou woldeste loke on a sharpe swerd that hanged ouer they heed by an here Heades gouerners are ordayned of god and are eueÌ„ the gyfte of god whether they be good or bad â–ª And whatsoeuer is done vnto vs by theÌ„ that doth god be it good or bad If they be euyll why are they euyll verely for our wyckednesse sake are they euyll Because y â— wheÌ„ they were good we wold not reâ—ey ue that goodnes of the haÌ„de of god be thaÌ„kful submitting our selues vnto his lawes and ordinaunces but abuse the goodnes of God vnto our sensual and beastly lustes Therfore doth god make his scourge of theÌ„ and turne them vnto wylde beastes coÌ„trary to the nature of theyr names offices eueÌ„ in to lyons beares foxes vnclene swyne to aueÌ„ge hym selfe of our vnnaturally blinde vnkindnes and of our rebellious disobedyence In the. c. â— â–ª vi Psalme thou readest he destroyed the ryuers dryed vp the springes of water turned the fruteful laÌ„de in to bareÌ„nesse for the wickednesse of the inhabiters therin WheÌ„ the chyl dren of Israell had forgotten God in-Egipt god moued the hartes of the E gâ—pciaÌ„s to hate theÌ„ â— to subdue theÌ„ with crafte and vilynes Psalme C. iiii And Deutero i. i. Moses reherseth sayenge God was angry wyth me for your sakes so that y â— wrath of god fell on Mo ses â–ª for the wyckednesse of the people And in the second chapter of the secoÌ„de boke of kynges God was angry wyth the people and moued Dauid to noÌ„bre them when Ioab and the other lordes wondred why he wolde haue them noÌ„bred and because they feared lest some euyll shuld folow diswaded the kynge yet it holpe not God so hardened hys hart in hys purpose to haue an occasioÌ„ to sle the wycked people Euyll rulers theÌ„ are a signe that god is angry and wrath wyth vs. Is it not a great wrath vengeauÌ„ce that the father mother shulde hate theyr chyldreÌ„ euen theyr fleshe and theyr bloude or that an husbaÌ„de shuld be vnkinde vnto his wyfe or a maister vnto the seruauÌ„te that wayteth on hys profite or that lordes and kynges shulde be tyrauntes vnto theyr subiectes tenauntes which paye them tribute toll custome and reÌ„te laborynge and toylyng to fynde theÌ„ in honoure and to mayntayne them in theyr estate is not thys a feareful iudgemeÌ„t of God and a cruell wrath that the very prelates and shepherdes oâ— one soule which were wone to fede christes flocke with Christes doctrine to walke before them in lyuyng therafter and to gyue theyr bodies liues for theÌ„ and to strengthen theyr weake faythes are nowe so sore chaunged that yf they smell that one of theyr flocke as they now call them and no lenger Christes do but ones longe or desire for the trew knowledge of Christ they wyll sle him and burne hym wyth fyre most cruelly What is the cause of thys that they also teache false doctrine confyrmynge it with lyes verely it is the haÌ„de of god to auenge the wickednes of theÌ„ that ha ue no loue nor lust vnto y e truth of god when it is preached but reioyce in vnrighteousnes As thou mayst se in the secoÌ„de pistle of Paul to the

and thynne to preache â–ª Goddes worde and by thebyshoppes two horned myter whyche betokenethe the absolute and perfecte knowleage that they ought to haue in the new testament and the olde Be not these falsesygnes For they beare onely and teache not Yea sayth the Bishoppe of Rome yf they will not be ruled cyte theÌ„ to ap pereand pose them sharpely what they holde of the ceremonyes of confession of prayenge to sayntes of the masse for the quycke and the deade and suche lyke creaturs of our moste holy fathers If they myssâ— in any poynte make heretikes of them and burne them If they be of myne annoynted and beare my marke disgrasse them I wolde saye disgraduate them and after the example of noble Antiochus ii Mach. vii pare the crownes and the fyngers of theÌ„ and tormâ—nte them craftely and for very payne make them denye the truthe But now saye our Byshoppes because the truthe is come so farre abrode the laye people begynne to smell our wyles it is best to oppresse them with crafte secrâ—tely and tame them in pryson yea let vs fynde the meanes to haue them in the kynges pryson and to make treason of soch doctryne yea we must stere vp some warre one where or a nother to brynge the people in to a nother ymaginacyon If they be gentyll men abiure them secretely On the holy dayes whyche were ordayned to preache Goddes worde sette vp longe ceremonyes longe matenses longe masses and longe euensonges and all in laten that they vnderstonde not and rolle them in derkenâ— that ye maye lede them whether ye wilâ— And lest suche thynges shoulde be tedyouse synge some saye some pype some rynge the belles and lulle them and rocke them a slepe And yet Paule .ii. Corinthi .xiiii. forbyddedth to speake in the Churche or congregacyon saue in the tonge that all vnderstande For the laye man thereby is not edyfied or taughte Howe shall the laye man saye amen saythe Paule to thy blessynge or thankes geuynge when he wotethe not what thou seyest He woteth not whether thou blesse or curse What then sayth the Byshoppe of Rome what care I for Paule I commaunde by the vertue of obedyence to reade the Gospell in Latine Let them not praye but in Latyne no not theyr Pater noster But thankes be to God that is well amended here in England Yf anye be sycke goo also and saye them a Gospell and all in Latyne yea to the very corne and frutes of the felde in the processyon weake preache the Gospell in Latyne Make the people beleue that it shall growe the better c. Oh moste wretched ypocrytes It is verely as good to preache it to swyne as to men yf thou preach it in a tonge they vnderstande not How shall I pre pare my selfe to Goddes commaundementes Howe shall I be thankfull to Chryste for hys kyndnes Howe shall I beleue the truth and promyses whyche God hathe sworne whyle thou tellest them vnto me in a tonge whyche I vnderstande not What then sayd my Lorde of Cantorbury to a preiste that woulde haue had the newe Testament gone forthe in Englyshe What sayde he woldeste thou that the laye people shulde wete what we do No fyghter whyche I suppose is sygnyfyed by the Crosse that is borne before the hye Prelares and borne before them in processyon Is that also not a false sygne What realme can be in peace for suche turmoylers What so lytle a Paryshe is it but they wyll pycke one quarell or another wyth theÌ„ other for some syrples cresome or can dell other for one tryfle or other and cyte them to the arches Traytours they are to all creatures and haue a secrete conspyratyon betwene them selues One crafte they haue to make many Kyngdomes and small and to noryshe olde tytles or quarels that they may euer moue them to warre at theyr pleasure And yf muche landes by any chaunce fall to one man euer to caste a bone in the waye that he shall neuer be able to obtayne it as we nowe se in the Emperoure Why For as longe as the kynges be small yf God wolde open the eyes of anye to set a reformacyon in hys realme then shoulde the Byshoppe of Rome interdicte hys londe and sende in other Princes to coÌ„ quere it Not geuen to fylthy lucre but abhorrynge couetousnes And as Peter saythe i. Petri. v. Takynge the ouerfyghte of them not as thoughe ye were compelled therunto but willingly Not for desyre of fylthy lucre but of a good mynde not as thoughe ye were lordes ouer the Paryshes c. O Peter Peter thou waste to longe a Fyssher thou waste neuer broughte vp at the arches neyther waste mayster of the rolles nor yet Chaunceler of Englande But they are not contente to folow the but wyll raygne ouer Kynge and Emperoure and the hole earth and calenge auctoryte also in Heauen and in Hell It is not ynough for them to raig ne ouer all that are quycke but haue created them a Purgatory to raygne also ouer the deed to haue one kyngdome more then God hym selfe hadde Thys abhorring of couetousnes is syg nyfied as I suppose by shauynge and shearynge of theyr heare that they haue no superfluyte But is not thys also a false sygne Yea verely it is to theÌ„ a remembraunce to shere and shaue to hepe benefyce vppon benefyce promocyon vpon promocyon dygnite vppon dygnite Thus they as vnsacyable beastes not vnmyndful why they were shauen and shoren because they wyll stande at no mannes grace or be in any mannes daunger haue gotten in to theyr owne handes fyrste the tyte or tenthe of all the realme Marke well howe many personages or vycarages are there in the realme whyche at the leste haue a ploughe lande a pece Then not the laudes of Byshoppes cathedrall churches sump tuous Coleges Chauntryes and frechapels Besydes all thys howe many chaplaynes do Gentylmen fynde at they re owne cost in theyr houses Howe many synge for soules by testameÌ„tes TheÌ„ the prouynge of testamentes the praysynge of goodes the Byshop of Cantorburies prerogatiue Is that not moche through the realme in a yerer Four offeryng dayes and preuy tythes Ther is no seruaunte but that he shall paye somewhat of hys wages None shall receyue the body of Christe at Ester be he neuer so poore a begger or neuer so yonge a lad or mayde but they muste paye somewhat for it And yet what parsone or vycare is there that wyl for get to haue a pygyn house to pecke vp some what bothe at sowyng tyme and at herueste when corne is rype They wyll forget nothynge No man shall dye in theyr dette or yf any man do he shall pay it when he is deed They wyl lose nothynge Why It is Gods it is not theyrs Then bedrolles then crysome chyrchynges banes weddynges offerynge at weddynge offerynge at buryenges offerynge to ymages offerynge of waxe and

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