Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	holy_a	read_v	scripture_n	8,342	5	5.9261	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03636	A lesson of the Incarnation of Christe that he toke, [sic] his humanite in and of the Blessyd Virgine made the twentithe daye of Iune by Iohn Hoper. 1549.	Hooper, John, d. 1555.	1549 (1549)	STC 13760; ESTC S109478	11,816	50

can that be Abrahames or Jacobes sede that neuer toke any of their substaunce but came from heauen and was made of an other kind of nature then Abraham and Jacob was of Who is able by good auctorite of the scrypture to warraunt Christes humanite incase it be vnknown of whoÌ„ he shoulde take it As these meÌ„ knoweth not y t denyeth Christe to take the nature of man of the blessed virgine Unto Dauid God made the lyke promyse of Christe to be borne of hys sede 2. Samuel 7. When thy dayes be paste and thou slepeste wyth thy fathers I wyll suscitat thy sede after the that shall come out of thy bely The same haue ye 1. Paral. 17. and also Psalm 132. The Lorde swore a trueth vnto Dauid and wyll not go fromit I wyll set vpon thy sete one of the fruyte of thy belye Nothinge is more clere then these wordes Noman douteth but all these places appertayne vnto Christ the sonne of the holye virgine Who is called here the sede of Dauid Also that it shoulde come out of hys owne belye concernynge his posterite TheÌ„ is Christ called the fruit of Dauid belye God did sware he would thys do Except he be for sworne he hathe done it and in that God be presyde we be agryed Therfore we wyll not tarye long in the proue therof seinge it neadeth no probation One thing I desyre y e ChristiaÌ„ Reader of that he marke well euerye worde of the promyse â–ª where as he callethe hym that is promysed nowe the sede of Dauid then the fruyte of hys wombe yf he so do it shalbe easy to comprehende howe far these men be from the veryte that Christe shoulde be a man of the fathers nature accordynge to the scriptures and yet neuer receyued hys humane nature of none of them all Loke in the scrypture and se what the fruit of the belye is and thou shalte find in euery where it is taken for the child that taketh the beginnynge of hys humanite not onlye in hys mother but also of hys mother and parente And calleth not that the fruyt of the belye that passeth the bely with out the commixtion and participation of the mothers substauÌ„ce as the water runneth and passethe thoroughe the pype that mengleth it selfe nothyng with substauÌ„ce of the led For a more ample declaration and defence of the trueth concernynge the humanyte of Christ and the originall therof Esaie the prophet hath more open propheties not only assuringe of what familie and trybe Christ shuld be borne but also namethe the condicion of hys mother saying Behold a virgyne shall conceyue bare a chylde the. 7. Chapt. S. Mathew sayth not onelye that she had conceiued but also that the blessed fruit grew in her so that she was great Chap. 1. Esaie in the. 11. Chap. sayth There shall come forthe of the rase of Jesse a braunche and a floure of hys rote and so forth reade the place Now note the wordes of the holy Ghost Conceyue beynge great to bring for the chylde whether euer ye did read in the holy scriptures or in any other boke y t these propertes were found or may be founde in anye sauynge in her of whose nature and substaunce the chyld is formed and made Therfore the virgin which Esay here saythe shall conceyue bryng forth must ministre the part of her substauÌ„ce to her fruit otherwyse howe shal it be called her sonne The text amplifyeth thys mater so it self that it neadeth no help of any rethoricall amplificacion Fyrst with thys worde beholde for thys worde declareth that it should be woÌ„derfull and aboue reason that the nature of a virgyne shoulde ministre mater and substaunce to any childe neuer being knoweÌ„ of maÌ„ Had she done no more theÌ„ waxed great with nothing of her self and brought forth the thing that was made w t out her it had not beÌ„ a thing to be wondred at at al so much as the Prophet speaketh But it is a greater miracle a virgine of her owne nature to be father vnto a chylde by Goddes operation and neuer touched by maÌ„ then to bring forth y e burdeÌ„ that she taketh from another made wythoute her assistaunce and helpe Then goeth forth the Prophete and discusseth the doute forther by a similitude and me taphore taken from atre after this sort Ther shal sayth Esay come forth of the stocke of Jesse a braunche That is to say the blessed virgin Mary note the processe of the texte and from the rote of thys braunche shall sprynge a floure to say Christe our sauiour Thys is the ordre of the text the meaning therof I make the ChristiaÌ„ reader iudge Oute of the which texte note those thinges Firste that Jesus of Nazareth our sauiour concerning his humanite hath not his beginning from heauen nor els where but from the sub staunce of the route of Jesse Marke the wordes of the prophete He sayth not that Christ shalbe a floure grafte or fayned to be annexed to the route but he shalbe borne of the same route CoÌ„sider the symylytude and the wordes of the scripture Christ is called the flour of the braunche It is not vnknowen vnto all men but that the flour is of the nature substaunce of the tre that bareth the floure How can they theÌ„ proue tarye in y e text of Esaie seing our sauiour Christ is the flour of that sa crate virgine Mary should not be of her substance and nature Shew vs any floure that is ether of appel tre nut or other y t is not of y e same nature and substaunce that the tre is of whoÌ„ it springeth If ye grauÌ„t the flour to be of the nature substaunce of the stock that bareth y e flour be nomore iniuryouse cruell against Christ the flour fruyt by Gods ordinauÌ„ces of the sacrate virgin theÌ„ vnto the stock and route of euery floure of the felde Shew vs the flour of an Orange to spring of an Oke theÌ„ we wil graunt the humanite of Christe nor to take hys orygynall of man but from heauen or elles from somother begynnynge as you do fayne ye knowe not what And then it muste be graunted euen as of y e nature of no â–ª Orange caÌ„ come no orange so of none of Abrahames nature and stocke caÌ„ come Abrahames naturall kynsman oure Sauyoure Christ Jesus accordynge to the fleshe But ye wyl not contrary to reason graunt to vs the fyrste nomore can we coÌ„trary both to reason and to the holy scripture grauÌ„t you the seconde These places and promyses of the olde testament consydered we wil bring forth the autoryte of the newe Testament that shall confirme the same Â¶ Testimonyes of the new Testamente OUte of the olde Testament we haue heard y t Christ should be born according to the holy scripturs Nowe let vs heare how y e effect answereth to y â— for more propheties In case the new testament should not in effect performe asmuch

accordyng to y e scriptures Jo. 1. the worde is made fleshe We Answere Â¶ This wrong interpretation of the scriptures comineth by the equiuocation or diuerse signifycatioÌ„ of thys word Made Whyche hath in the scriptures two sygnifycatioÌ„s The fyrst it sygnifyeth a chaunge of one nature into an other as Jo. 2. the water was made wyne And also Gene. 19. The wief of Loth was made into a stone of salt Thys word Made in y e scripture in many other places sygnifyeth asmouche as to saye receauyd as S. Paule wryteth Gala. 3. Christe is made for vs the curse or execration That is to saye receauyd in hym the curse and maledictioÌ„ of God for our synnes And agayn 2. cor 5 He that knew no synne Made synne for vs. That is to saye was the sacrifyce for oursynne Good Christiane reader remeÌ„bre to take the meanyng of the scripture accordyng to y e circuÌ„staunce therof and then thou shalt perceaue for the immutabilyte of Godes nature that where sayncte Joanne sayth and y e worde was made fleshe is euen asmouche to say as the sonne of God receauyd fleshe And no other sense nor meanyng can it haue then thys except ye woulde the worde that was God before immortall is now chaumged into man becoÌ„me mortal which sentence repugneth euerye booke of the scripture Farther it should folowe that he that was before God as S. John sayeth now leueth to be God and is made man as the water that was turned into wyne Jo. 2. Lefte to be wyne and become water And as the corne of salt was no more the wyefe of Loth but a corne of salt Â¶ Beside all thys yf God be turned into man how standeth there fyrst interpretacion that hys fleshe and trew humanite is of the holye Ghost Â¶ Nomaner of waye doutles for no substaunce of fleshe is of the substaunce of y e holye ghost nor no substaunce of the holye Ghost can or maye be the substaunce of the fleshe Thus therfore wyth the scriptures we coÌ„clude the worde remaynynge styll the word annexyd vnto it the nature of man whyche he toke of the blessed Uirgine and truelye is called the fruyte of here bellye The fourthe Obiection Â¶ Whatso euer is borne of a woman hath a carnall bodye but Sainct Paule attrybuteth vnto Christe a spirituall bodye 1. Cor. 15. therfore he was not conceyued nor borne of the womannes nature We Answere Â¶ S. Paule in that place speaketh not of the incarnation of Christ whether it be of the Uirgyne or from heauen as it is easelye to be sene by the mater he intreateth of But he wryteth of the state and condicion of the bodye after the resurrection And answereth there to the obiection of them that demaundyd in what bodye the dead shoulde ryse in the same sayeth he that they lyuyd but nomore mortall nor subiecte vnto the payne of mortalite as Adames bodye was after he synned but spirituall as Christes body was after his resuerrection spirituall I saye not that it losteth hys humanyte or is turned into the nature of a spiryte But because it shall lacke all mortall qualytes Thus proueth S. Paule wheÌ„ he saeyth it is sowen a naturall bodye it shall ryse a spirituall bodye Here saynct Paule speaketh of y e bodye of Christe after the resurrection and not of his incarnation Wherfore there reason concludeth nothynge For they infer a wronge conclusion of an euele vnderstonde principall The fyfte Obiection Â¶ If Christ should receyue his humanite of the nature of man it shoulde be to the ignominye and contempt of hys persone â–ª whois holynes wyll not admit any coniunction wyth the vnperfection of man We Answere Â¶ It is no ignomyne or coÌ„teÌ„pt at all but rather a certayne argument of Goddes mercye which passeth all hys workes that he woulde not abhor to be partaker of our infirme nature Â¶ Other coÌ„mune Obiections S. Paule Col. 1. Ephe. 3. Heb. 1. Jo. 3. .1 Cor. 15. Jo. 6. Hebr. 13. Ephe. 4. In these places it is playne that Christe is callyd the fyrst begoten of creatoures That he came froÌ„ heauen That he is the bread geueÌ„ from heauen He is to day and was yester daye also He ascended that fyrst desceÌ„ded These places saye they proue he toke not hys original of his mother We Answere Â¶ Christe as he is verye God so is he very man accordyng to hys godhed he hath ben is and euer shalbe wyth out begynnynge and of thys hys diuine nature speaketh the places afore rehersed and not of hys humanyte Farther it is y e maner of the scripture by cause of the vnion and coniunctioÌ„ of these two natures in one person manye tymes to ascribe put y t vnto y e one nature which properly is dewe vnto y e other The conclusion Â¶ Seinge the scripture hath in this poynt as wel stablyshed the truyth that Christ our sauioure toke hys humanite of the blessed Uirgine as also ansuered all the obiections that can be brought agaynst the truyth It shalbe the dewty and office of as manye as loue the Lorde in Christ wyth humblenes rather to coÌ„sent vnto the truyth then of affection to stand at the defence of a lye The lyuinge God grauÌ„t vs hys holye spirit that ones we may all know one thynge in Christ Jesu to oure saluation So be it Â¶ Imprented at London by Edwarde Whitechurch 1549. Cum Priuilegio ad Im â–ª primendum solum

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