Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	evil_a	good_a	righteous_a	5,888	5	9.2258	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06508	A frutefull and godly exposition and declaracion of the kyngdom of Christ and of the christen lybertye, made vpo[n] the wordes of the prophete Jeremye in the xxij. chapter, with an exposycyon of the viij. Psalme, intreatyng of the same matter, by the famous clerke Doctor Martyn Luther, whereunto is annexed A godly sermon, of Doctor Urbanus Regius, vpon the ix. Chapyter of Mathewe of the woman that had an issew of blood & of the rulers daughter, newly translated oute of hyghe Almayne.; Epistel aus dem Propheten Jeremia. English	Luther, Martin, 1483-1546.; Rhegius, Urbanus, 1489-1541. Sermon upon the ix. chapter of Mathewe.; Lynne, Walter.	1548 (1548)	STC 16982; ESTC S103978	55,289	166

vnder fote euen in the asshes Pilate was at Ierusalem in the stede of the kyngdome of Dauid the Romayns had the rule and dominion so that of the kynred and stocke of Dauid was very littel remembraunce and lay hydde skant in two or thre per sonnes as in Ioseph and Mary which were at Nazareth Now sayth God let the stock waxe olde and hole withered I am able to reuine hym when ye loke leaste of all for his commynge then shall he come whan men thinke that the stocke of Dauid is cleane extincte and decayed and paste recoueringe then will I come and make hym to florysshe and to springe furth and to bringe furth fruite There maye ye se howe the Prophetes agree together and go all vpon Dauid that oute of his stocke and kynrede shoulde come the iuste and righteous kynge whiche shoulde delyuer his from synne death deuyll hell and from all euyll and make them safe for euer Whereof Ieremie nowe speaketh further and sayeth And he shall reigne a kynge and shall prospere with wysedome and shall set vp equitie and righteousnes agayne in earth These wordes sounde as though he woulde signifye that there is no righteousnes in earthe I meane not onely of the righteousnes whiche is of valoure before God but also of the outwarde righteousnes of the worlde whiche is but a very beggers cloake For the worlde is a right schoole of the deuills vnthriftes Therefore hath God also ordeyned the swearde and also the hangeman that yet a lyttel parte of righteousnes mighte be in earthe For with the righteousnes whiche is of valoure before God it will not be In earth is nothinge but vnrightuosnes bothe in the temporall Gouernaunce and also in the spirituall Gouernaunce is nothinge but blaspheminge of God For thus sayth the Psalme xiiij Psalm xiiij and liij Rom. iij The Lorde loked donne from heauen vpon the Children of men to see yf there were any that woulde vnderstande and seke after God But they were all gone oute of the waye and were altogether become abhominable there is none that doeth good no not one cete There geueth he a shorte sentence sayenge that there is not one good God to then this is sure yf a man will beholde the worlde euen from heauen dounewarde he shall se nothinge but mere blyndenes iniquitie vnrighteousnes and foolishenes and nothinge elles but a stable full of vngrations vnthriftes and not muche better then she was in the tyme of Noah When God through the floudde caused all men to peryshe sauinge eyght persons Howe be it very fewe do felt suche blyndenes and vnrighteousnes but onely suche as by the lawe are taught and instructed as in those dayes the holy Fathers and Prophetes the common people wandereth euen as the cattell Nowe this Thild whiche shoulde be borne of Dauid righteous and iuste withoute synne shall be the kyng whiche shall stande Esaye xi b. Rom. xix b. and rule for euer Nowe for as muche then as he is a braunche and a twygge of the stocke of Dauid He muste nedes be mortall for bodely is he borne in this temporall lyfe and therefore muste he nedes dye But seyuge he shall stande allwaye and rule for euer then muste he also be immortall Howe will this frame Euen thus he muste ryse agayue from the deade This is it that Sayncte Peter meaneth Where as in the Actes of the Apostles he alledgeth onte of the Prophete Dauid that it was impossible that he shoulde be holden of deathe Acto ij Act. ij Psalm xvi Psalme xvi Vvhat was the occasyon For he shall continue a kynge and rule for euer And so sieste thou in these wordes euery where notifyed the resurrection of Christe That he muste be borne and dye and yet rule alwayes therfore must henedes ryse agayne from death Further more sayeth the Prophete that this kynge shall prospere with wisedome that is he shall rule with vnderstandinge and discretion as it is written of Dauid i. Reg. i. Reg. xviij xviij He behaued hym selfe wysely in all his wayes that is he was the mooste circumspecte and moost righteous amonge all them that were in the courte of Saule Euen so sayethe here Ieremie also of this kynge that he shall prospere with wysedome that is he shall behaue hym selfe wysely Hitherto haue we hearde of the persone of this kynge namely that he shoulde come from the stocke of Dauid that he shoulde be a man and be borne of a virgyne and shoulde be a righteous kynge whiche is all to be vnderstande of his persone Nowe foloweth it further that whatsoeuer this kynge hath he shall not kepe for hym selfe but shall bestowe it and geue it vnto menne and this meaneth the Prophete where he sayth He shall prospere with wysedome that is he shall rule with no nother thinge but onely wyth wysedome As though he woulde saye he shall not occupye harnas sweardes gounes bowes and speares but he shall beginne to make men righteous after a newe and a straunge guyse not with rakynge or hangynge but with or by the Gospell he shall take the people whereby they may best be taken Namely by the herte and not by the neck to thintent that they may subdue them selues and be willinge to folowe him There seest thou that he is a kynge for this cause that he helpeth the people and doth the same withoute strokes of the swearde onely by his Gospell For the whiche cause he is also rysen from the deade and causeth his Gospell to be preached through the holy Ghoost throughoute all the worlde After this sayethe the Prophete that this kynge shall set vp equitie and righteousnes in earthe These two wordes Equitie and righteousnes doeste thou reade very often together in the Scripture as in Esaye Esa ix in the ix he shall sitte vpon the seate of Dauid and in his kyngedome to sette vp the same and to stablysshe it with equitie and righteousnes from henceforth for euermore where also he speaketh of the kynge dome of Christe and it is as muche in oure spech as to iudge righteously whiche the Iewes doo pronounce with two wordes and yet they meane no more than that we call righteousnes Howe be it there by are signifyeth these two poyntes to leaue that whiche is euill and to do that whiche is good for these are the two poyntes whiche belonge to the righteousnes And for as muche as there are no more but euen these two poyntes therefore vseth the scripture these two wordes Iudicium and Iustitia Through Iustice or equitie doth God punysshe that is he putteth awaye that whiche is euill Through the righteousnes maketh he the people to be good and righteous and preserueth and defendeth innocenrye Nowe this kynge is not onely for hym selfe iuste and righteous but he fulfilleth that whiche the worlde with her righteousnes and workes is not able to do Namely that the people myghte be righteous Vvho did euer se suche a Kynge He sitteth

some time also his flesh body as a felowe worker that he myght declare by the selfe worke that also hys body hath vertue of quickeninge making linely for asmoch as it is in vnitie ioined togither to his diuine nature that maÌ„ beleuing might lerne that it was his ownproper body no other maÌ„s So he raised vp the doughter of iairus by his worde touchinge of her body froÌ„ death whiche warke was done of him whiche is God maÌ„ in one person for he called not againe the dead vnto life alwaies by his onely word but also by touchinge that he might declare trache that his body also might make lyuely quicken than for asmuche as the thinges whiche haue bene corrupted perished be restored renewed begonne a freshe how than should we not liue whiche do eate the flesh of Christe Ther is no doubte but he will bringe reforme them to perpetuall lyfe which be partakers of him for not onely thee soule must nedes ascende vnto a blessed lyfe by the holyghost but also this grosse eartly body must nedes be brought to a perpetuall lyfe by tastinge touching and by meate whichis conuenieÌ„t and agreat to his nature Hilarius speaketh almost after the same maner of the se thinges also vpon Matthew the. Mat. ix ix chapter And therfor the apostles call death a sleape teaching vs by this selfe thing that death is to be condemned not to be feared Luke saith in the .vij. of the actes Act. vij the Steuen sleaped whaÌ„ he was stoned Paul i. Corin. xv nameth Christ the fyrst fruites of them whiche had sleaped i. Cor. xv he saith we all shall not sleape also he saith i. tes 4. brethreÌ„ I wil not that ye be ignoraunt of these which hath sleaped i. Tessa iiij Daniel xij that ye be not sory c. Also Dauiel hath spoken in the xij after this maner of corporal death for sosaith he many of them whiche sleape in the dust of the earth shal awake here he calleth the resurrection to come in the last day awakinge all these forsoth be very great consolation to all Christianes whan they be troubled with temtation of death Now let vs heare wherfor scripture compareth our death to natural sleape fyrst whosoeuer sleapeth naturally he resteth from those thoughtes and laboures which he suffereth that watcheâ— and he reneweth his streÌ„ghtes by that rest whan he waketh he is not so wery as he was before he did take the sleape but quicke of spirite and witte freshe stronger his streÌ„ghtes being renewed and more dilygent and spedy to take laboures So also our death is a rest froÌ„ all care heuinesse thoughtes and laboures of this lyfe a litle whyle enduring miserable most punished and most full of aduersitie our body onely resteth in the grouÌ„de it shal returne againe in the last day renewed swifte well fortifyed whole mery stronge endewed with most prosperouse and perpetuall health i. Cor. xv as Paule teacheth vs. i. Corin. xv The body is sowen in corruption reproche feblenesse is a beastly body but it riseth again without corruption in glory in power a spirituall body whiche is so pure so subtile is preseued so merualousely of God him self that it hath nede of no meate drinke or sleape that it is subiecte to no corporal feblenesses miseries as it was in this lyfe whaÌ„ it was yet constrained to take meate to drinke to sleape to digest to suffre colde heate hungre and suche other things Secondly whosoeuer lieng in his bed sleapeth and resteth naturally he may be raysed vp easely because his soule is in his body the man lineth Christ our God may cal againe so easely and much more easely deade men vnto lyfe whose soules be not deade nor may die Math. x. but be in the haÌ„de of Christe Thyroly we go not to bedde that we may sleape coÌ„tinually fastened alwaies in our bedde but that we may rest a fewe houres that our body may restore and renewe his strenghtes that after we being wakened froÌ„ sleape we may do our office and duetie that we may apply our studies workes of our office So whan we dye corporally our bodyes are not buried in to the earthe that they may lie hidde perpetually in it but they be buried that they may rest their a certain tyme in sure hope of resurrection that they may raise againe in the last day that they may lyue togither with the soule euerlastingly because death is vtterly ouercome by Christe and corporall death or sleape is conuerted and ordeined here to vs by him vnto a necessary and holsome medicine that is to say that synne and the body of synne may haue sometyme their end and that we may put awaye mortalitie by this corporall death afterwarde come furth immortall at the due tyme. But although Christ raiseth vp also so easely wicked men from corporall death as vs not withstandinge the death of deuout and godly men is called properly a sleape and deuout and Godly meÌ„ are said to sleape onely for whan the soule of a wicked or mesheuouse maÌ„ hath departed from the body than nether rest nor coÌ„forting is their for his body was the most filthie stable swynes stye of the citie Augia yea of the deuyl which he builded by euill thoughtes desyres and workes without all rest and is afterward as a certaine abominable thiÌ„g cast vnto the earth tarieng that God may raise it vp to euerlastinge ponishement that it may be made a fyrebrande of hell which burneth alwaies and nut withstanding it may not make an ende of burninge nor be consumed In the meane season the soule is vexed and trubled with very great tormentes extreme inquietnes like as an euill doar worthy to be headed whiles he sytteth bounden in prison cage knowinge the a very sure rewarde or whele is at haude althongh that punishemeÌ„t is differred a few daies he feled it not yet in hys body notwithstaÌ„dinge he is care full in minde aboue measure his harte thinketh no other thinge than gallowes wheles and his lyfe is no other thing than treÌ„blinge terrour feare coming before the peine being at haÌ„de a most cruell death Athanasins writinge of diuerse questions vseth this symilitude as Luke teacheth vs of the riche man lieng in tourmeÌ„tes in the .xvi. chapter Luc. xvâ— and desyreth greatly at the least his tung to be refreshed of Lazarus not withstaÌ„ding he coulde not receyue at the least a little droppe of water But Lazarus had consolation rest in the bosome of Abraham wher that blessed kepar tariethto gither with the sanctes vntil all the chosen be borne be called Heb. xi for they holy fathers as Paul saith in the xi chapter to the Hebrues receiued not the promise because God had prouided a certain better thiÌ„g for vs that they should not be made perfecte with out vs.

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