Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	law_n	life_n	write_v	2,944	5	5.7098	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

zeale fortitude the glorie of God pag. 181. 182. and those that follow 52 Of the inward outward worship of God the things that disagree therefrom where of liuely faith pag. 188. 189. c. 53 Of inuocation where of prayer of the Lords prayer of an oath pag. 197 54 Of thankesgiuing and the confession of truth pag. 211. 212. 55 Of the rites or ceremonies of the Church where of a godly fast vow sacrifices of the old Testament feast pag. 215. 216. and so forward 56 Of vertue where concerning the desire of wisdome of fortitude temperance chastitie liberalitie iustice and the whole company of vertues pag. 196. and so forward 57 Of priuate iustice where of wedlocke and of diuorse pag. 243. 244 58 Of the publike iustice where of Magistrate and lawes of peace and warre pag. 273. and so forward THE FIRST BOOKE OF THE PARTITIONS AND DEFINITIONS OF DIuinitie framed according to the rules of a naturall methode by Amandus Polanus of Polansdorf Of Faith THe word of God is a doctrine written by the Prophets and Apostles the holy spirite being the inditour thereof perfectly deliuering the way how to obtaine eternall life 2. Pet. 1.21 Ephes 2.20 Iohn 5.24.39 and 20.29.31 1. Cor. 1.21 2. Tim. 1.10 and 2.5 Tit. 1.1 2. Rom. 1.16 Psal 32.1 and 1.1 and 119.1 and so forward Mat. 5.3 so forward Iam. 1.21.22 Of the word of God there be two partes the first concerning faith Act. 24.14.15.16 Rom. 1.16 Hab. 2.4 the other coÌ„cerning good workes Iam. 2.20 Phil. 1.27 Tit. 3.8 Mar. 1.15 1. Tim. 1.18.19 Of faith The first part namely concerning faith doth teach vs what we must beleeue to saluation And that coÌ„cerneth either God or the Church God is an eternall infinite omnipotent Of God and most holy spirit Iohn 4.24 Psal 9.2 92.8 102.13 Esa 63.16 Dan. 6.26 Heb. 1.12 Reu. 4.8 11.17 16.5 1. Kin. 8.27 2. Chro. 6.18 Iob. 11.7.8 Iere. 23.23 Psal 139.7.10 Esa 6.3 Gen. 17.1 35.11 Exod. 6.3 Deut. 7.8 10.17 Num. 11.23 Esa 40.12 Matt. 19.26 Luk. 1.37 Reu. 1.8 Mat. 19.17 2. Chr. 30.18 Of the knowledge of God or of faith concerning God are two parts the first concerning the essence of God the second concerning his workes The essence of God is the nature of God whereby God is indeede and doth subsist And that essence is but one and therefore God is but onely one also There are two partes of the knowledge of the essence of God the first concerning the attributes of God the second concerning the distinction of the persons The attributes of God are those titles which are attributed to God to declare his essence better vnto vs. Of the attributes of God The attributes of God are either simple or compared The simple attributes of God are the esential properties of God which doe agree to him without comparison Of these some haue such a similitude of him as is in the creatures by creation some haue not Of the former kind are blessednes immortalitie vnderstanding praescience memorie will goodnesse holinesse iustice clemencie long sufferance patience constacie fortitude truth faithfulnesse and the rest The goodnesse of God is that by which he hath bene euerlastingly contented with him selfe not hauing neede of any other thing 1. Tim. 1.11 6.15 The vnderstaÌ„ding of God is that by which he hath a perfect vnderstaÌ„ding of al things this is somtimes called the wisdome of God The immortalitie of God is that by which he neuer dieth 1. Tim. 1.17 6.16 The praescience of God is a most perfect foreknowledge of all things to come The memorie of God is that by which he doth most exactly remember all things Psal 25.6.7 Esa 49.16 Of the will of God The will of God is that by which he willeth all things Rom 9.15.22 Eph. 1.5.9.11 And that will is onely one most simple if we respect God him self but so farre as we respect meÌ„ to whoÌ„ it is either reuealed or hid it is two fold manifest or secret The schoolemen do call the former of these the wil of the signe the other the will of the good pleasure of God The secret wil also in due time appointed by God is made open and manifest The will of God is most free whereupon also it is called the free will of God The free wil of God is that self same essence of God vnderstanding by it selfe all things immediatly and most perfectly that most freely but yet vnchangeably and necessarily willing that which is good onely and abhorring that onely which is euill neither depending of another former beginning but of it selfe onely And this alone may properly be called of his owne power The goodnes of God is that by which he is the author of all good things And he doth exercise this either generally towards all creatures or else particularly towards his elect The former is called beneficence the later is called mercie The beneficence of God is that by which he giueth his gifts to all his creatures Mat. 5.44.45 Act. 14.17 The mercie of God is that by which God doth good to his elect although they deserue nothing of him but euill Esa 49.10.13 Eph. 2.3.4 Psal 145.9 The holinesse of God is that by which he doth altogether abhorre all impuritie vncleanesse Esa 6.3 Reu. 4.8 Ierem. 3.12 The iustice of God is that by which he dealeth iustly in all things Psal 116.11 Rom. 3.4 The clemencie of God is that by which he doth represse his anger which is most iust that he might spare vs. Exod. 34.5 The long sufferance of God is that wherby he doth a long time defer his anger and punishment against sinners that he might prouoke them to repentance Exod 34.5 The patieÌ„ce of God is that by which he suffereth a long time patiently the sins of men that he might lead theÌ„ to repentance Esa 48.9 The constancie of God is that by which he performeth most certainely that which hee hath spoken Exod. 34.5 The fortitude of God is that by which he is able to performe all thinges that hee doth wil. 1 Sam. 2.2 2 Sam. 23.13 Esay 28.2 49.26 Ier. 50.34 Reuel 18.8 The truth of God is that by which hee speaketh and doeth all things as they are indeed he himselfe being most free from all lying Rom. 3.4 Deut. 7.9 The fayhfulnes of God is that by which he most faythfully performeth to his children that which hee hath promised Esay 49.7 Exod. 34.6 Deut. 7.10 Hitherto we haue handled the simple attributes of God which are of the first sort they of the latter sort follow The simple attributs of God of the later sort are those which haue not in theÌ„ such a similitude of him as is in some creatures by creatioÌ„ Of which sort are these Eternitie Infinitnes vbiquity omnipotency omniscience Eternitie is an essential propertie of God by which hee is sayde to bee without any beginning or ending Esa 43.13 Ps 90.2

workes of God are either eternall or limited in time The eternall works of God are those which were done from eternitie before the foundations of the world were layd The workes of a certaine or set time are those which are done in the time appointed Hitherto concerning the adiunctes of the workes of God the sortes follow Of the decree of God The workes of God are two the decree of God and the execution of Gods decree The decree of God is the eternall and vnchangeable worke of God whereby he hath decreed in himselfe all things which he will do permit to be done and all the circumstances of all things Act. 2.23 and 4.28 10.42 Ephes 1.1.5.11 All things therefore are done by the decree of God Ephes 1.11 Mat. 6.33 And God hath so decreed all things that he hath determined the time place and the manner how they should be done and also hath appointed al things particularly to their end and hath moreouer ordained euen the very meanes by which they shall come to that end Now the decree of God is vnchangeable and vnmoueable and such a one as God can not repent him of it and therefore it is necessary Psal 33.11 Num. 23.19 1. Sam. 15.29 Esa 46.10 Mal. 3.6 Iam. 1.17 Esa 14.24.27 The decree of God is either generall or speciall Gods generall decree is that which pertaineth generally to all and euery thing great and small yea euen to those things which fall out euery moment Gods speciall decree is that which doth specially concerne men Of the decree of Predestination That pertaining properly to the eternall saluation or destruction of men is called the decree of Predestination The decree of Predestination is the decree of God concerning the eternall saluation or destruction of men And that is two fold the decree of electioÌ„ or the decree of reprobation The decree of election is that decree by which God hath purposed with himselfe to deliuer and also to ordaine to eternall life and that to the prayse of his glorious grace from that common destruction into which men would willingly haue thrust themselues headlong all those whoÌ„ he would haue mercy vpon Ephes 1.5 Mat. 22.14 Rom. 8.28 and 9.21 Act. 13.48 Luke 10.20 Phil. 4.3 Reuel 3.5 and 21.27 The decree of election is by a metaphore called the booke of life in which are written the names of those that shal be saued Reuel 20.12.15 The decree of reprobation is that decree by which God hath purposed with himselfe to leaue and that for the declaration of his iustice those on whom he will not take pitie in euerlasting destruction to which for their sinnes they should be subiect Prouerb 16.4 Exod. 9.16 Rom. 9.22 2. Pet. 2.4 Iob. 4.18 and 15.15 Iude. vers 4. Reuel 13.8 and 17.8 and 20.15 Hitherto concerning Gods decree now concerning the execution of Gods decree Of the execution of the decree The execution of Gods decree is a most free and iust worke of God by which God doth in the determined time performe all things which haue bene decreed froÌ„ euerlasting and doth so performe them as they were decreed For the workes of God are now in time so performed that they do fully answere to his decree that is to say that those things which are decreed should all of them be done indeed and as they were decreed so they should be done The execution of Gods decree is two fold either respecting this life or the life to come The execution of Gods decree respecting this life is that by which those workes are done which God hath decreed to doe in this life Those workes are two fold Creation and prouidence Of Creation Creation is a worke of God by which he hath brought forth all creatures of nothing Gene. 1.2 A creature is whatsoeuer hath bin made by God of nothing Now all the creatures of God were created very good Therfore all nature as it is nature is good because it is the worke of God Of these creatures some are created according to the Image of God some are not Of the image of God The Image of God is that dignitie and excellencie in which the reasonable creatures being created like vnto God do excell other creatures Of this Image of God there are two parts perfect reason and perfect blessednesse Perfect reason is a part of Gods Image by which the reasonable creature doth more expresly carie the Image of God his creatour whilest by a certaine diuine force it knoweth plainlie things without errour as they are and doth will and chuse no other thing then that which doth please God And that perfect reason consisteth both in the minde and in the will Perfect reason in the minde is an excellent vnderstanding rightly knowing all simple particular and generall things which a created nature can know and ioyning them together or diuiding them or reasoning by compared things it hauing also by nature some ingraffed naturall knowledge such as are the principles of arts and rule of life and a respectiue motion iudging of the proper actes thereof In the will there is both the conformitie of the will with God and also free will The conformitie of the will with God is that obedience which the will doth vprighly performe to God so that all inclinations desires and actions do agree with Gods will The free will of a reasonable creature is the power of the will chusing or refusing freely and of it owne proper motion without compulsion that which vnderstaÌ„ding sheweth to be chosen or refused Thus farre concerning perfect reason now concerning perfect blessednesse Perfect blessednesse is that other part of the image of God by which a naturall creature through an excellent ioy taking pleasure in God alone doth enioy perfect felicitie The creatures made according to the image of God Of Angels are Angels and men Angels are created vnderstanding and inuisible spirites neither susteined in any other excepting in God alone neither part of another And Angels are either good or euill Good Angels are Angels which haue stood in their integritie in which they were made Their free will is to good things onely because they are already so confirmed in goodnesse that their mind cannot be deceiued nor erre in iudging that is to say in approuing misliking the obiect neither can the will desire any other thing theÌ„ that which the mind iudgeth but chuse that which it approueth refuse and reiect that which it misliketh Iob. 4.18 Mat. 22.30 1. Tim. 5.21 Ephes 1.10 Col. 1.20 The dutie of good Angels is two fold either towardes God or men Their dutie towards God is of two sorts the first to do Gods will Psal 103.20 The second to set forth God by continuall prayses Psal 103.20 and 148.2 The dutie of Angels towardes men is also two fold The one to be a defence to the elect against all dangers and against the subtleties and assaults of the enemies and to cary the soules of the

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