Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	soul_n	5,612	5	5.5561	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

wytte the bodye and soule be both mixte confounded togyther when that thyng is spokeÌ„ by the hole man because of the vnyte of the parsone whiche because of the propertye of the one parte alone parteyneth but to the one part Paul sayth wheÌ„ I am syke then am I most strong Vvho is here syke Paul And who is it that is also so stronge â–ª Paul But is not here great repugnance and contradiction in Paule to be both syke â–ª and hole both at once No verely For Paule though he be but one parsone yet is he of two natures Vvherfore â–ª when he sayth I am syke verely the same persone speaketh which is Paul but that same syknes is not appropriated vnto both his natures but onely vnto his body And where he sayth also I am stronge albeit the parson of Paule speke it yet is it his soule onely whiche is in the syknes of his body so stronge So we say the sone of God is deade euen the very same which for that so perfyte vnite of his persone is both god and man but yet as concerning onely his humanite and manhed he dyed Thus not I alone do beleue but so dyd all the catholyke faythfull both olde newe beleue bothe of the Godhed of the persones and humane nature taken and assumpte of the sone of god oure sauyoure Christe And thus beleue they that now professe aknowlege the truth vnfaynedly Â¶ The .ii. Article Secondarily I knowe and beleue that the moste hyghe godhed which is my god hath constituted and decreed frely of all thynges so that his counsell dependeth not of the occasion of any creature for to ordayn and decree any thynge eyther fyrste discussed debated by reason or fetched at any ensample is a token of the breach and imperfection of mannes wysdome God therfore whiche froÌ„ euerlastynge vnto euerlastynge beholdeth althynges with one cleare presente looke nedeth not any reasonynge or to tary depeÌ„de of any fact But he is all alyke euer wyse prudent good c. and so doth he frely decree and dispose all thynges what soeuer they be for all are his Oute of this his vnserchable goodnes althoughe he shuld make man in y e begynnyng whom he knew well that he shuld fall yet had he then of euerlastynge also decreed that his sone shulde be cledde with the nature of man to repayre and restore thâ— fall For by this waye his goodnes is made manyfest ouer all For in this his goodnes is contayned both his mercye and iustice His iustyce he expressed when he casted oute the transgressours of y e plesauÌ„t Paradyse byndynge them vnto the heuy burden of mortal myserie and fetered them with innumerable dyseases laynge a lawe vpon hym whiche he was neuer able to beare yet is y e law ryght holy and good And here is he nowe become twyse a miserable mortall wretche learned not onelye his fleshe to haue had fallen into miserie but also his mynde for feare of the lawe nowe traÌ„sgressed to be greuously vexed and troubled For wheÌ„ as toutchyng the spirite he sawe the lawe to be holy iuste and the messaÌ„ger of the mynde of god as that same thynge whiche coÌ„mauÌ„deth nothynge els theÌ„ that which equite perswadeth with y e same eye also seynge hym selfe in nothynge to fulfyll the mynde of y e lawe so in his owne iugement coÌ„dempned all hope of that felycite clene cast awaye he fled lyke a desperate maÌ„ from the syght of god lokynge for nothyng els then to suffer perpetually to beare the heuy payne of euerlastynge tormeÌ„tes And hytherto was the iustyce of god declared manyfestly But when the tyme shulde come to shewe y e goodnes of god whiche goodnes of euerlastynge he had decreed to shewe as well as his iustice then god sente his sone to take our nature in euery behalfe saue in y t at it is prone dysposed to syn to thenteÌ„te that he now being a brother lyke vnto vs might be a mediator to be offerd vp for vs to satisfie y e iustyce of god whiche it behoued to coÌ„tinewe both as holy inuiolate as his goodnes and mercye pure and vnspotted that the worlde â—hulde be assured both of his Iustyce to be â—eased and also of his present benygne mercye to be offred vs. For syth he gyueth vs for vs his owne sone howe can it be but that he gyueth vs with hym and for his sake all thynges Vvhat thyng is it of which for his sake we be not suer of whiche so huÌ„bled hym selfe that not onely he wolde be lyke felowe with vs but also hymselfe wholly to be ours who can meruell ynoughe at the ryches fauour and grace of the goodnes of god wherby he so loued the world that is to wyt man kynde that he wold laye forth his owne sone to y e death for the lyfe of it These I thinke are the lyuely fountaynes and swete veynce of the gospell This beleue I to be that onely one alone sufficient medicyne for the syke soule wherby she is restored to God and to her selfe For nothynge els maye assuer her of the fauour and goodnes of god but god hymselfe It is he that hath so lyberally so plentuously so prudently powred forthe his hole grace fauour into vs that now there is no more left that we can desyre vnles any man were so bolde as to require of hym more then ynough and aboue so hygh a redoundaunte plentuousnes Â¶ The .iii. Article Thyrdlye I knowe no notherway no nother hoste nor sacrifice for synnes to be purged then christ For not Paule hymself was not crucified for vs. There is no nother pledge of the goodnes mercy of god so certayn and vndoubted nothynge so farme and faste as is god Neyther is there any other name vnder the sonne in whiche we muste be saued then in the name of Iesu Christ. Vvherfore here are forsaken and lefte both the iustificacion and satisfaccion of workes also the expiacion intercession of all sayntes eyther in heauen or in earth lyuyng of the goodnes and mercy of god For this is that onely mediator betwene god and man euen Christe Iesus both god man Thus therfore standeth ferme and faste the eleccion of god For whom he hath chosen he so chose them before the creacion of the worlde that throughe his owne sone he wolde purchace and posses them For as he is benigne and mercyfull so is he holy and iuste Vvherfore all his workes resemble and sauour of his mercye and ryght wysnes so y t his eleccion expresseth them both For it came of his merciable goodnes to chose theÌ„ whoÌ„ he wolde haue it was his ryghtwysnes to purches hym his elect to Ioyne them to hym by his sone made for vs y e host and sacrifice to satisfye the iustyce of god Â¶ The .iiii. Aarticle

Selected quad for the lemma: death_n

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