Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	grace_n	sin_n	4,888	5	5.2180	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15877	The rekenynge and declaracion of the fayth and belefe of huldrike zwyngly byshoppe of ziiryk the chefe town of Heluitia, sent to Charles .v. that nowe is Emproure of Rome: holdynge a parlement or counsayll at Ausbrough with the chefe lordes and lerned men of Germanye, the yere of our Lorde M.D.xxx. in the moneth of July.; Ad Carolum Romanorum imperatorem Germaniae comitia Augustae celebrantem, fidei Huldrychi Zuinglij ratio. English	Zwingli, Ulrich, 1484-1531.; Joye, George, d. 1553.; Holy Roman Empire. Reichstag (1530 : Augsburg, Germany)	1548 (1548)	STC 26139; ESTC S105862	32,224	70

Fourthly I knowe that olde GraÌ„dsyre ouâ— fyrste parent was throughe that loue of hym selfe hytherto brought the deuyll throughe enuy entysynge and mynistring that pernycious counsayl that he desyred to be lyke vnto god This great cryme when he had commytted it he dyd eate that forboden and deadly apple wherby he became gyltie death now made the enemye of his owne God This man therfore when god myght nowe by his iustyce haue vtterly loste and dampned hym yet of his mercyable goodnes he toke a more easy way with hym that is to wyt he chauÌ„ged this deadly euerlastynge payne of both body soule into a transytory condycion or state that is he made hym but a boÌ„de seruaÌ„te whom he myght haue perpetually sayd in tormeÌ„tes This bonde condycion of seruytute syth nother y e man hymselfe nor yet any maÌ„ borne of hym may auoyd and take away for what can y e bonde maÌ„ beget but a bonde maÌ„ he threw thrusted al his posterite throuhe y e deadly taste of thaple also into boÌ„dage And here this is my mynde as touchyng Orygynall syn synne is called verely y t that is commytted agaynst the lawe For where as is no law thereis no traÌ„sgression where as is no traÌ„sgressioÌ„ there is no syn ê“perly so called takynge synne for that iniquite cryme vngodlynes actually coÌ„mytted gyltie death I knowledge therfore that ouâ— fyrste parent synned y t actuall and oryginall syn whiche is verely synne iniquite cryme vngodlynes But they y t are borne of hym synÌ„ed not lyke maner to Adam For which one of vs his posteryte deuoured eate any forbodeÌ„ apple in paradyse wherfore we must nedes graunt y t oryginall syn as it is in the chyldren of AdaÌ„ is not a syn properly actually coÌ„mytted agaynst the lawe But may be called properly our byrth sore or naturall syknes also our naturall synfull coÌ„dycion synfull seruyle state Our sore or syknes it is called because as he thorowe y e loue of hiÌ„selfe fyl euen so do we fall It is called also our synfull coÌ„dycion and state because y e lyke as he became a seruauÌ„t bonde vnto death eueÌ„ so are we borne the bond seruauÌ„tes the chyldren of wrath vnder the power of death albeit I care not gretly thoughe men call this sore syknes coÌ„dicion syn after Paule yea suche syn so y t who so euer be borne in it they be thenimies aduersaries of god For to this state y e condicioÌ„ of y e coÌ„cepcion byrth briÌ„geth theÌ„ not any actual ê‘pretacion doyng of syn but in that y t this syn our fyrste pareÌ„t once coÌ„mytted it wherfore y e cryme syn once coÌ„mitted of adaÌ„ is the verye cause of thopen treason agaynst gods maiestie and of our death and enemyte betwyxt god vs. And this is verely synne But the synÌ„e which cleaueth vnto vs at oure concepcion is verely that naturalis on full sore and decease it is that condicion and state yea it is that necessite to dye Vvhiche soâ—e condicion had neuer hapened vnto vs by our byrth onely had not tâ—is synne viciated and polluâ—ed our coÌ„cepcioÌ„ natiuite The synne therfore and not our byrth is the cause of our misâ—rable calamite Oure natyuite is no nother couse then is that thing which foloweth of the principall cause This my sentence I confyrme with auctorite ensample Paule Ro. v. sayth If that by y e synne of onely one man death got the mastry ouer all men c. Euen so dyd grace with the gyfte whiche is ryghtwysnes raigne into lyfe by onely one man Iesus christ Here we se synne takeÌ„ properly for it was onely Adam by whose fault death hangeth ouer oure heades In the .iii. chap. also he sayth Allaâ—e synners and destytute of that glory of god that is to saye all haue loste that glorious symylitude and beutifull ymage of god wherin man was fyrste created an innocent perfyte without spot or tymple Here is synne taken for the sore or syknes for our synfull condicion and natiuite wherby we loste our similitude so that all men be called synners yea and that are they be borne that is to saye all are in the coÌ„dicioÌ„ and state of synne death before they synne auctually Vvhich sentence is constantly coÌ„fyrmed by Paules wordes agayne Roma v. saynge But death obtayned the mastrie and went thorow euen from Adam vnto Moises yea that thorow euen those whiche had not synned as had Adam transgressed Lo here ye se death eueÌ„ vpon vs infantes althoughe yet we haue not synned as dyd Adam And wherfore for he hath synned But we syth we haue not synÌ„ed as dyd he wherfore shuld death deuoure vs Verely because he died for his synne he thus deade that is to saye adiuged to death the sentence layde vpon hym dyd beget vs. Vve therfore dye but thorowe his fault and thorewe oure owne condycion and sore or dysease or els yf thou haddest leuer so call it thorow our owne synne so that thou takest synne for not auctuall an ensample A man taken in batayll deserueth by his vnfaythfulnes and enemytie to be kept and holden a bonde man of whoÌ„ as many as be borne are become seruauntes and bonde men borne as they saye in theyr maisters howse They be boÌ„de not through theyr owne fault or gylt but through the coÌ„dycion whiche foloweth y e fault For their pareÌ„tes of whom they be borne deserued this boÌ„dage through theyr owne synne As for theyr children they haue not this synne but the payne punysshment of the syn that is to wyt the condycion the seruitute pryson These thynges yf it lyke you to call synne because they be inflycte for the synne I wyl not agaynesay But as for origynall synne by the reason of the coÌ„dycion and contagion I knowledge it to be borne and coÌ„ceyued in all that be gotten of thaffect and desyre of man and womaÌ„ And vs to be naturally the chyldren of wrath I knowe it but by the grace whiche hath restored the fall throughe the seconde Adam christe I doubte not to be receiued among the chyldreÌ„ of god and that by this waye whiche foloweth Â¶ The .v. article Fyfthlie hereby it is manifeste that yf we be restored in Christ the secoÌ„de Adam vnto lyfe as we were gyuen ouer in the fyrste Adam vnto death that then be we to fole hardye to dampne any chyldren borne of christen pareÌ„tes yea or yet the heathen mennes chyldren thoughe they dye without baptisme or cyrcuÌ„cision for yf Adam were able to lese all mankynde by one synne christ by his deth hath not reuyued and redemed all mankynde froÌ„ that plage gyuen thorughe Adam then was there not lyke health gyuen throughe christe neyther can it be lyke trewe whiche God forbyd that as in Adam all were dead euen fo in christ all be restored to lyfe But howe so euer men diffyne of the

equite ryghtuousnes iudgement when lyke as it was demaunded of other y t of vs also thacompt rekenyng of our faith which we haue professe shuld be asked for And whylâ—s we thus stode vp redy to gyue this rekenyng â—here came tydynges yea tydyngê rather then any certayne truth that many other churches had nowe all ready prepared the tenoure and some of theyr fayth religion to offer it vp vnto you But here nowe we are in great ê‘plexite doubte for on the one parte the loue of the truth carefull zeale and study for the coÌ„mon peace doo excyte vs to do the same thynge which we se other men do And on the other syde the haftie and so soden occasion of your departyng thence doth fete vs for that we heare saye also that all thynges shuld be done swyftly with great spede because of yours so spedye preparyng to departe Besydes this we that be the prechars of the sayde christen cyte and countrye are scatred nowe so farre a sondrye throughe the townes and villages that in shorte space we can not come all togyther to delybre and counsell what thynge we might wryte most coÌ„uenyente vnto your hyghnes A none after this yet when we sawe the confessyoÌ„ of other men yea and the confutacion of theyr aduersaryes also whiche not with staÌ„dyng they were yet prepared are any thinge was demaunded of them I thought it expedient for me alone withoute any preiudice of my couÌ„trye men with spede to declare and set forth thacompt forme and rekeninge of my fayth belefe for yf iÌ„ any other thinge a man may be slak yet verely here in this cause it requireth great spede leste this mater thorowe neglygence omytted we for oure scilence myght haue bene suspected or els for oure neglygence semed to be prowde and arrogante Lo here therfore O moste myghty Emproure I offer vnto youre hyghnes the suÌ„me of my belefe on this condicion that I do also testifye not to commytte nor permyt the iugement of these articles alone but also of all that euer I haue wryten or thorow the goodnes of god shall write to no one man nor yet to no fewe meÌ„ but vnto the hole churche of christe into this ende that it be enspyred with the holy ghoste and so pronounceth out of the prescript veryte of gods worde Â¶ The fyrste Article Fyrste of all I both beleue and knowe that there is but one god one alone for all sufficient and hym self to be naturally good true almyghty iuste wyse the creatour curate of all thynges visible and inuisible and euen the same my god to be the father the sone the holy ghoste thre parsones but one onely in substaunce I beleue as concerning the vnyte of the godhed the trinite of these names or persones in all thynges accordynge vnto the exposicioÌ„ of the Crede of Nicene Athanasu I beleue knowe it fermly that the sone toke vnto hym y e hole nature of maÌ„ whiche consisteth of body soule receyuyng it veryly of the immaculate and perpetuall virgyn Mary so that this hole and perfite man thus assumpte into the vnite of the person of the sone of god be not so assumpt that the man shulde constitute a peculyar person as is euerye other name but so was the man hed taken vp vnto the Godhed to be the persone of the sone of god inseperable indiuisible and indissociable For albeit that bothe the natures that is to wyt the diuine and humayn so helde theyr properties that either of them in hym be sene espyed verely and naturally yet do not these distinct properties workes of these two natures disseuer dissociat the vnite of the person no more then in a man the mynde the fleshe make two persoÌ„s For lyke as these two are naturally greatly distincte so are they endewed with distincte properties operacions And yet is not the man coÌ„stituted of these twein two persones but one euen as is god and man one christe the perpetuall sone of god from euerlastyng but the sone of man from the tyme apointed and determyned one persone one Christe perfect God perfect man not so that of the one nature the toâ—her be made or be myxt togyther but that eyther of them both abyde in her owne propertie and yet is not the vnite of the persons throughe this sondrye properties disseuered And thus this same peâ—sone one Christe verye God and man as towchynge the propertie of his manhod he wayled he cryed and wept in his cradle he grewe and waxed and encreased in wysdome desyred to eate and drynke he suffered heate and colde he was beaten dyd swete was wounded and slayne feared and was heuy c. yea he suffred al thinges pertainyng vnto the punisshment and payne of synne but as concernyng the selfe synne he was moste gylifes farthest of But as towchynge the propertie of his diuyne nature he with the father and holy ghoste tempereth ruleth both hyghe and lowe he pearceth althynges he sustaynethe and nourissheth althynges He gyueth syght to the blysom fotynge to the lame he calleth the dead out of theyr graues he smyâ—eth downe oure enemies with a worde and euen he hym selfe wheÌ„ he was deade resumed his lyfe ascended vnto heauen and sent â—s the holye goste as his owne spirite And all these thynges doth one and the selfe same Christe one persone of the sone of God euermore contynuing howe diuerse soeuer dystincte he be as toutchyng the nature properties of his godhed and manhed So that ofteÌ„tymes for because of y e perfait perfeccion vnite of the persone those thinges whiche onely belonge vnto the godhed be attrybuted vnto the manhed those that pertayne vnto the manhed be spoken of the godhed He sayde hymselfe to be the sone of man descended from heauen when yet his bodye had neuer ben there And Peter sayth y t christ suffred death for vs wheÌ„ it was onely his manhed that suffred it But because of the inseperable vnite of the persone it is sayde verely That the sone of god had suffred the sone of man forgaue synnes For euen Christe whiche is the sone of god and man one persone as concerniÌ„ge the propertie of his diuine nature and godhed forgyueth synnes As wheÌ„ we saye this man is wyse whiche consisteth of bodye and soule but as concerning his body there is no wysdome in it at all but his bodye is rather poyson and impediment both vnto wysdome knowledge and all vnderstanding Agayne we saye the same man to be wouÌ„ded wheÌ„ only it is his body that may receyue the wounde and the soule can not be towched Because of this maner of speche yet noman sayth that two ê‘sones be made of one man when thus as ye maye se vnto eyther parte in man his owne propertye be referred and attributed neyther can they say that both y e natures that is to

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