Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	grace_n	life_n	reign_v	4,565	5	9.3210	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15703	A nevve anatomie of vvhole man aswell of his body, as of his soule: declaring the condition and constitution of the same, in his first creation, corruption, regeneration, and glorification. Made by Iohn Woolton minister of the Gospell.	Woolton, John, 1535?-1594.	1576 (1576)	STC 25977; ESTC S120280	46,530	114

to coÌ„mon personally with our Redeemer to heare him discoursing heauenly things vvhere is in deede the best Scholehouse notablest Vniuersitie of all sapience vvisdome We shal haue societie familiaritie with the Angels Archangels al other heauenly povvers theÌ„ with the Patriarks Prophets Apostles and with al those that froÌ„ the beginning of the world haue bene souldiers vnder the banner of Iesus Christ For as al damned persons shal be tormeÌ„ted vvith the diuel his angels in that lake that burneth with fire brimstone So shall the godly enioy endles felicitie in that most florishing kingdome vvith the good iust angels eternally wherevnto shal be adioyned a vvilling obedience seruice of god with al our harts with al our minds with al our willes and with all our strength Then the which obedience toward god our creator redeemer sauiour there caÌ„not be any thing more pleasant delectable There shall be no delight in carnal pleasure in propagation of children in mariages â–ª in worldly regimentes All whiche thinges shall cease but we shal be busied about things farre more excelleÌ„t vvhich we see in a glymmis a farre of in this life but shall knowe them perfectly in the life to come And after al these things shal followe a blessed life and that without ending wherin shal be no dolor sicknesse or miserie nor yet shall death haue any povver there according to the promise of our fauiour Christ He that beleeueth in me shall haue eternall life This their glorificatioÌ„ will be more apparant vnto vs now and then also if we on thâ—ther side coÌ„sider the woe misery which damned persons shall abide eternally for vnto the great ioyes of the godly there are correspondent so many tormentes of the vngodly And fyrste those miserable men shall want the sight or vision of God the want of which is called of late Diuines Pâ—na damni payne of losse Whiche is so greeuous a thing by the opinion of Chrysostome and S. Augustine that it were better to be in hell enioying that vision then to be in any place vvithout it Vnto the whiche payne of losse there is added intolerable torments of fyre brimstone and many other infinit agonies vexations which the Diuines call Penam sensus the payne of sence or feling The which two paynes are neuer without despeâ—ate houling weeping gnashing of teeth What should I here speake of the sun dry and diuers kinds of torments vvherwithall damned persons vexe one another in hell which are so vgglie horrible that we tremble and quake when we do but once thinke vpon them and are so muche more grenous because all releefe and ende therof are vtterly dispayred and distrusted And the same are not a litle augmented when damned men shall caste vp their eyes into heauen and beholde those vvhom they had in this worlde in derision novve on the contrarie parte to rest in peace and to reigne in all glory honor and blessednesse There are two questions vsually demaunded touching the state of glorificatioÌ„ first whether the glory of the Elect be coÌ„mon to all without any differeÌ„ce of mens accions or vocations in this present life or vvhether there be any diuersitie at all Secondly whether in the state of glorification men shall knowe such as were their acquaintance frends in this life Of the vvhich two questions albeit not impartinent to this discourse I vvill write nothing at this time both because the discussing of these questions in my iudgement breede rather pleasure then profit also bicause the same are handled learnedly in our English tong by two of our countrey men M. Allie and M. Beacon albeit one of them borowed his tractation of this matter almost verbatim out of P. Martyr vnto theÌ„ therfore I remitte the Reader desitous to knovve further of this matter I thinke it rather expedieÌ„t to admonish my reader in this part of the heresie of the Chiliastes vvho supposed that both al meÌ„ diuels shuld be saued at the last day Of the vvhich opinion vvas Origen who also helde that the benefite of Christ should extende it selfe as largely as the offence of Adam But there is playne euident mention made in the holy scripture of the paynes of damned men Their worme shall neuer dye Nether is it expressed in the scripture that Christes binefite shuld be exteÌ„ded as ample as the fall of AdaÌ„ And albeit some mainteining that proposition to helpe theÌ„selues do affirme that Christes benefit extendeth it selfe to so many in nuÌ„ber in respect that by his meanes al men are partakers of the resurrectioÌ„ vnto this it may be inferred that as the resurrectioÌ„ is a benefit to the godly so is it a punishment to the vngodly For the resurrectioÌ„ of the wicked is vnto theÌ„ partly an execution of gods seueritie and wrath And if the lord pronounced of Iudas that it had bin better for him neuer to haue bin borne why may not the same be spoken of the wicked It were better for them not to rise agayne Moreouer albeit they seme to haue fouÌ„d some refuge in respect of the resurrectioÌ„ bicause Christes benefit is spred to as many in number as Adams transgression what would they answer if they shuld be vrged with an argument of Adams offence Christes iustice Will they say that all haue bin so iustified in Christe as they haue sinned in Adam Surely to this they can not ananswere For not so many by much shal be iustified by Christe as shall be damned in Adam And this is the minde of P. Martyr in this matter and the Apostle him selfe seemeth to restrayne Christes benefits to those that haue receiued the abundaÌ„ce of grace gyft of righteousnes For if by the sinne of one death raigned by the meanes of one much more they whiche receiue abundaunce of grace the gift of righteousnes shall reigne in lyfe by the meanes of one â—esus Christ. And albeit I yeeld willingly to the former opinion touching the extending of Christes benefites to the fewer nuÌ„ber yet it is to be added that the effects of the benefites gifts of christ are more ample notable to that number which are partakers of the same in the state of glorification The dignitie of the image of god after his creation was no doubt notable excellent did brightly shew foorth the loue of the creator toward the creature but that image of god which shal be restored after the resurrection to al those that beleue in Christ shal be much more excellent For we shal be colored and clensed with the precious blood of Christ And this restitution shal be perpetuall vnchangeable wheras in the first state of maÌ„ it was changeable indured for a short time And as the heauenly life vvyth Christ dothe farre excell the earthly lyfe with Adam befere his fall euen so no doubt the image

of god perfectly restored by Christ in glorification shal much excel the first donatioÌ„ but bicause the curious sifting of these matters passe the coÌ„passe of mans capacitie and smal is the smacke that we haue of these things vvhiles our foules are clogged with earthly vessels let vs besech Christ to hasten his coÌ„ming that we may take possession of that heauenly heritage where we shal beholde all those things euen with these eyes of ours and enioy the same in our bodies and soules This excelleÌ„t restitution of the faythful may not be ascribed to their owne works albeit god in his mercy promiseth to reward crown the same but onely to the mercy of God in his sonne Christ For as the resurrection from the dead is neither the work of man nor of angels but of god alone euen so al those things vvhich apperteine to mans eternall glorification proceede only of the power goodnes of god in exhibiting his sonne to finish this vvorke As the Apostle sayth We are reconciled to god by the death of his sonne Agayne Receyuing abundance of grace and iustice they shall reigne in life by one man Iesus Christ And also He rose agayne for our iustification And hereof it coÌ„meth to passe that our sauiour Christ is ofteÌ„ times in the scripture called our life I am the way the truth and the life And I came that they mighte haue life Euen so is the donation of eternall life ascribed vnto him And the reason is because he is our Mediator Redemer For albeit the father and the sonne are one yet will the father be knowen in his sonne only and it is the sonne only that demeriteth sendeth the holy ghost into the harts of beleeuers The vvordes of Athanasius are worthy the obseruation in this matter It was requisite that the sonne should assume mans nature that by meanes of the essentiall Image of god man being the create image might be restored Wherof Origen also writeth excellently MaÌ„ brought the maligne image throgh sinne therfore Christ came in the likenes of maÌ„ to reforme vs according to his image Novv that vvee all may be partakers of this glorification it behoueth vs to begin new obedience in this life which is acceptable to god through Christ and as the Apostle doth exhort vs Let vs put on the new man which after God is formed in righteousnesse and holynes of truth Let vs alvvayes haue in remeÌ„brance that this life of ours is nothing els but a pilgrimage through the vvhich vvee must trauell into eternall life Let vs forget those things that are behinde our backes and desire those things that are before our faces Let vs ame to the marke euen to the garland of eternal life through Iesus Christ Let vs be certeÌ„ly perswaded as the truth is in dede that there can be no greater plague then to be separate from God by sinne in place of eternal ioy to abide eternal misery for swete life to receiue bitter death Let the consideration of Gods image imparted vnto mankinde moue vs to haue alvvayes in remeÌ„brance gods great loue tovvarde vs our dutie to him againe Wherof S. Augustine writeth excellently after this maner Vnderstand O man by thy honor in thy first estate how much thou are bound to thy creator which dignitiâ— he adâ—aunced thee vnto that thou should so much the more loue him as he hath prefâ—rred thee in honor before all mundaine creatures For by the counsayle of the holy trinitie thou wast not onely excellently created but created after the similitude image of the creator which was not collated to any other creature but to man only By this and such like consideratioÌ„s it shal come to passe by the aide of Gods grace that we shal defie treade down earthly things couet celestial heauenly things We shal say with the Apostle I desire to be losed to be with Christ So shal we dye blessedly and rest froÌ„ all labors so shall we arise agayne to immortalitie and our bodies shal be conformed vnto the body of christ And so we shal haue perfect felicitie beeing ioyned to god the perfect goodnes in perfect loue and the image of God after the which we be first created shal be more perfectly absolued in vs In the whiche Image there shal shine perfect iustice perfect holynes perfect libertie perfect vvisdom perfect clearnes glory wherof the Prophet speaketh saying I shal be satisfied when I shall awake according to thy similitude Whervnto Salomon also alludeth saying The eye is not satisfied with seeing neither is the eare filled with hearing In whiche sentence the Wiseman signifieth that nothing can suffise man before he come to god rest in him For there is in man such a desire of diuine things that nothing can sufficieÌ„tly coÌ„tent him but that which is the chiefest which when he obteineth then he resteth in the same as in the cheefe felicitie And therfore his perfit estate must nedes be in eternal blessednes which we begin here in this life absolue perfectly in the life to come vvherof Prosper speaketh The life to come is beleeued to be blessed sempiternally sempiternally blessed where there is perfect loue no feare The state of this blessednes was offred to S. Iohn in a vision He sawe the holy citie Ierusalem prepared like a spouse for her husbande Christ in the which there was neither mourning neither clamor nor death but ioye peace quietnes euerlasting life Whose walles were of precious stone And the citie was pure golde like vnto cleare glasse and the foundations of the wall of the citie were garnished with all maner of precious stones The twelue gates were twelue pearles euery gate was of one pearle and the streete of the citie was pure gold as it were shining glasse And I sawe no temple therein for the Lord god almightie the Lambe are the temple of it And the Citie had no neede of the sunne neither of the moone to lighten it for the glory of God the lambe is the light of it And the nacions of them which are saued shal walke in the light of it and the kings of the earth do bring their glorie and honor vnto it And the gates of it shal not be shut at all by day for there shall be no night And they shall bring the glory and honor of the gentiles vnto it And there shall in no wise enter into it any vncleane thing neither what soeuer worketh abhomination or maketh lyes but they onely which are vvritten in the lambes booke of life The image of true felicitie which we couet desire is after a sort represented vnto vs in this descâ—iption which albeit it doth not nor can not liuely perfectly expresse the same yet it is proposed both to stirre vs vp to an earnest desire thereof and to kindle in vs an ardent

of creatures whiche was created by him in his sonne in iustice holynes of truth wherin he taught mankinde that sinne and all the effects therof had his origin of the diuell and of man as it is written It irketh me that euer I made man. Agayne He that committeth sinne is of the Diuell For the diuell sinned from the beginning And also By one man sinne entered into the worlde and through sinne death Now albeit man receyued so greeuous a wound in his body and minde vvherevvith not onely the image of god in him vvas defiled and destroyed but also his povvers and ornamentes euerye vvaye vvere maruelously decayed besides the remouing of immortalitie whereof by worde sacrament god assured him before his transgression and in place therof a subiection to sicknesses death it selfe Yet the secoÌ„d death did not out of hand sease vpon Adam but God left him like a Pylgreme or banished man out of Paradise many yeeres in this animall or corporall lyfe after the acte and decree was published that god of his immence and infinite mercy woulde repayre his Image blotted defaced and his good pleasure was that man passing his time running his race prefixed here in this vvorld should in his body whiche vvas made so subiect and seruile vnto sinne be resolued into dust and earth but in soule he appoynted him to be immortal because the same was breathed into him by god whiche he also ordeyned to be a daily testimonie remeÌ„brance vnto maÌ„ aswel of his estate before his fall as of his glorification after the day of iudgement Which bodily death al the children of Adam are subiect vnto by meanes of sinne abounding yea and raigning in them beeing nothing but dust poysoned which must returne into dust after which the second death to wit eternall condemnation both of body and soule followeth and is assuredly to be looked for of all those that doo contemne the sonne of God mans mediator and aduocate and doo not seeke to bee deliuered from Gods wrath and indignation by the effusion of hys moste precious blood vvhiche onely is able to purifie and vvashe men cleane from all their sinnes And to th ende that this great ruine and decay of man after hys fall maye bee more euidently perceyued I vvyll put dovvne the lamentable complayntes of diuers Writers concerning this matter vvhereby at the firste vevve the matter will moste playnely appeare and shewe it selfe And first that is a notable memorable saying of Cicero repeted by S. Augu. touching the corruption of mans nature Man is brought foorth and as it vvere expelled into this world by nature beeing rather his stepdame then a louing mother In body naked frayle and infyrme and in minde carefull in sorowes abashed in feare vveake in labors prone to pleasure hauing in him notwithstanding certayne sparkes and seedes of a diuine nature Wherin as sainct Augustine sayth he rightly deplored and bevvayled our miserable and pitifull case and savve the horrible euent Yet vvas he ignoraunt of the cause neither dyd he perceyue that a heauy yoke vvas layde vpon all the children of Adam from the time of their byrth vntill their death by meanes of originall sinne wherwith they are infected and corrupted Sainct Augustine him selfe writeth after this manner I doo omitte howe God created Man righte But touching our discente from our firste Parentes that wee are thereby a generation forlorne and caste awaye this very life of ours if it be to be called a life vvhich is so full of deadly miseries doth moste playneâ—y declare For what other thing can vve gather of that horrible and depe ignoraunce vvhereof all Error proceedeth vvhich possesseth and deteyneth the children of Adam in profounde darknes so violently that a man can not ridde him selfe thereof vvithout great labar sorrowe and feare What other thing doth that loue of vayne and deceitfull things import and therwithall such consuming cares perturbations sorrowes feares disceitfull ioyes discordes adulteries fornications incests rapes and vncleane commixtions agaynst nature vvhich may not bee vvell named and therewithall heresies blasphemies periuries oppressions of Innocentes slaunders false witnesses vniust iudgements and other suche like mischeefes vvhich we see incident to mans nature And to conclude as Viues writing in the same place sayth There vvoulde be founde no beast more sauage and vnbrideled then man if he vvere not chastised and amended vvith discipline and good education for if he might runne his owne race he would conuert all his force and power to satisfie his filthy lustes and appetites neither vvere it possible to finde any brute beastes more fierce and vvylde then manne And sainct Barnarde writeth very pleasantly of this matter in this sorte That blessed and eternall Trinitie the Father the Sonne and the holy Ghost one God of cheefe power wisedome and goodnes did create another trinitie after his image and similitude vvhiche had certayne resemblaâ—nces of that eternall Trinitie I meane the reasonable Soule vvhiche consisteth of Reason memorie vvill And he created the same in such sort that by participation of him he might be blesssed and beeing aâ—erted from him shoulde be most miserable And this created Trinitie did rather bende it selfe to followe the motion of his owne vvill then to stande in that libertie vvhiche vvas giuen vnto it And therfore it sell through suggestion delectation and consent froÌ„ that fayre beautifull trinitie that is to say â–ª froÌ„ power wisdome puritie into a contrarie and filthy trinitie verily into infirmitie bundnesse and vnclennesse For Memorie is become impotent and infirme Reason improuident and darke and the vvill impure Moreâ—â—er Memorie falling as it were vpon harde Rockes was broken and rent into three partes namely into affectionate heauie and idle cogitations I call those affections vvherewithall man is encombred about cares of things necessarie as in eating drinking and suche like And those are to be accompted heauy vvhich we spende about the exercise of externall and harde busines And those are vayne and feeble vvherewith mans minde is neyther affected nor greatly molested and yet notwithstanding is drawen from the contemplation of heauenly thinges as to spende his time in beholding how byrdes doo flye or dogges doo runne The light of Reason also hath three manner of vvayes fallen into ruine For vvhereas it vvas his propertie to discerne betweene good and euill truth and falshood profite disprofite It is nowe couered with such darknes that it is caried most coÌ„monly into a peruers iudgement receyuing euill for good falshood for truth incoÌ„moditie for commoditie Wherein it coulde neuer haue erred so miserably if it had not bene depriued of that light which it had in the first creation Whereby it is nowe commen to passe that man hath lefte that vsuall and necessarie instrumeÌ„t to vnderstand wisdome that is to say Ethicke Logike Phisike which we may otherwise call the science Morall Contemplatiue and Naturall For by

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