Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	holy_a	person_n	trinity_n	21,868	5	10.1111	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17244	The vvhole summe of Christian religion, giuen forth by two seuerall methodes or formes the one higher, for the better learned, the other applyed to the capacitie of the common multitude, and meete for all: yet both of them such, as in some respect do knit them selues together in one. By Edmund Bunny Bacheler of Diuinitie.	Bunny, Edmund, 1540-1619.	1576 (1576)	STC 4096; ESTC S118853	72,840	176

fol. 8. a. lin 22. make a full poynt at him 10. a. li. 14. for his put in Gods. 10. b. lin 17. for the put in these lin 21. put this poynt at murther and remoue that part of the parenthesis to life in rhe next line 11. a. li. 5. and 6. thus point it to god he c sinne yet c 15. a. 15. poynt it thus adoption 15. b. poynt it thus li. 9. Iewes lin 11. estimation lin 13. insuing Fo. 16. a. for world point it worlde 17. a. in the title for the holy Ghost put the Sonne for 19 put 17. 18. a. for fo 20. put fo 18. li. last for them put them 18. b. lin 21. put our after touching 19. a for 17. put 19. and in the margent agaynst the sixte line thou must put a note that that treatice which lasteth till th end of the thirde page comprehendeth the whole discourse of the sconde booke 19. b. li 1 for of the Sonne put of God the father the Sonne lin 11. for man on the. c. put man all other creatures in heauen earth and hell on the one side and al fantasies of oure owne brayne on the other c. 20. a. for 18. put 20. 21. a. lin 12. put worketh it in them lin 18. for inwarde put inwarde 22 b in the margent for cases put causes 24 b lin 8. put of yll lin 12. nothing 25. a. put them when 26 a lin 21. you may put this note in the margent Fol 19 a b 20 a. But afterwarde more largely in the seconde booke in the Tree of lyfe b. agaynst the fourth line you maye set this note in the margent Which also are more largely set foorth in the next booke in the Tree of Death lin 15. for put by man c. say put by eyther the creatures of God or so much as their own fancies that so c. 27 a. lin 2 for selues or other put selues or others b. lin 20. for setting put setling 29. for 31. put 29. b. The text of Scripture apperteineth not to that only place but to the whole booke and shoulde haue bene set last of all In the second booke 30. after the text of scripture in suche bookes as bookes as haue not the place quoted put in Eccle. 13. d. 12. 13. 31. for 29 put 31. b lin 21 for Region put Religion 33 lin 9 for selues poynt it selues b lin 7 spring 34 a lin 10 at It req beginne a new section 20. Saintes 21 selues 34 b in the title The fyrste Commaundemente Which falt thou muste amende once more in that commaun and twise in the seconde 35 b lin 1 for mankinde on c. put in mankind and all other creatures on the one side and all conceites of our owne on the other We geue c. In the margente reade mankinde and all other creatures on the one side that others c. 39 b lin 6 for lawe put lawe 40 a li 8 for as put and. blast line for Eercises put Exercises 43 b in the 12 line of the note put sense 44 b lin 6 put out in 46 b in the note lin 24. reade thus nor to them neither 47 b. lin 2. done 49 a lin for put lin 15 these lin 16 this lin 23 for ben put bent 51 b for rest put rest 52 a lin 15 for put 53 b in the margent lin 29 for both in c put in the Braunches of both the Trees that bet c. 55 a li 4 for put li 5 for the seconde put 56 a lin 20 for put 62 b lin 24 for L put l. 64 b in the title for sixt put seuenth A SHORT SVMME of Christian Religion vnder the consideration of the three persons in the Trinitie the Father the Sonne and the holy Ghost Isa. 44. d. 24. Mat. 28. c. 19. I the Lorde doo all thinges mee selfe alone Goe ye therefore and teache all Nations baptizyng them in the name of the Father and of the Sonne and of the holy Ghost A short Summe of Christian Religion vnder the consideration of the three persons in the Trinitie the Father the Sonne and the holy Ghost AS it is verye true that God onely is the Lorde and the only doer or worker of al so may the whole body of Christian Religion be geuen forth in suche a methode or forme as that the whole glory of all may well be gathered only to him In so muche that as there are three distinct Persons in the Godhead so likewise may the effect or summe of all Religion be distributed into three such principall partes as may very fitly bee sorted to euery of them and so the whole glory of all left only to god And those principall parres of Religion which we meane to attribute one to the Father an other to the Sonne the thirde vnto the holy Ghost are First the secrete purpose of God or what he should meane in ordering this world and all things therein in such sorte as he hath secondarily the bringing forth of that his purpose or the manifestation of it thirdly by the working of the same in others directing or framing all thinges to the due accomplishment therof The Person of the Father VNto the Person of the Father I attribute the secrete counsaile or intent or purpose of the Godhead as touching his ordering this worlde and all thinges therein in such sort as it hath pleased him to ordeine them Which purpose of his was as the sequele therof and many places of scripture declare to make knowne not man or other creatures but only him selfe As touching which knowledge or making of him selfe knowne there are threee principall thinges to be considered First what maner of knowledge of him it is that he would geue forth of him self Secondarily in whome he woulde be knowne Thirdly and last of all by what degrees he woulde haue this knowledge of him to be in man. As touching the firste and principall of â—hese three we haue to consider that it is not that absolute or most full and perfect knowledge of him which can be in none â—ut onely in him selfe but a certaine meâ—iocritie or suche as might come vnder â—ur capacitie For that he ment not to geue forth that absolute knowledge of â—im in the workemanship of this world â—t may sufficiently appeare for that neiâ—her is the workemanshippe of this world a sufficient demonstratioÌ„ of it neiâ—her are we of that creation or nature â—hat we are able so muche as to conceaue â—t That I deny the workemanshippe of â—his world to be a sufficient demonstraâ—ion of it the reason is this because it is â—f so small continuaunce that it can not â—herin expresse the eternitie of the Godâ—ead and of so small compasse that it can â—ot therin expresse his Vbiquitie or vnâ—easurablenes That I deny vs to be of that capacity thaâ— we are able to conceiue it the reason is because we can in no wise be able cytheâ— in the shortnes of our

dayes to measure his eternitie or in the narrownes of our vnderstanding to comprehende him thaâ— is Infinite The mediocritie of this knowledge thaâ— I speake of or such as may come vndeâ— our capacitie may for a further playnenes sake be distributed into these three parts the first of such thinges as most properly concerne the person of the Godhead thâ— seconde of certayne other excellencies which are somewhat further of from the substaunce of his person the thirde oâ— suche thinges as concerne his will and pleasure Of the first sort are these First that there is a god Secondarily that there is no other but He alone Thirdly that he is not of any set compasse bodely shape oâ— earthly nature but Infinite Spirituall and Inuisible Fourthly that in the Godhead there bee three distincte Persons wherof the first is of the Father vnder which we consider the Godhead as he is in his owne nature not yet beeing made manifest or declaring him selfe The seconde of the Sonne vnder whiche Person we consider the selfe same Godhead made manifest or opening him selfe to be knowen of others who therfore is called the Speache the Image and the Sonne of the Father The thirde of the holy Ghost vnder whiche we consider the selfe same God but working in others that the Father may be knowen in hys Sonne or whiche is the same that the Godheade may be seene in his Image Fiftely that these three Persons are but one and the selfe same God for that there is none that can expresse the Godhead or bring to passe that he be knoweÌ„ in others which are the properties of the Sonne and the holy Ghost but onely God and the selfesame which in other respect is the Father Sixthly or last of all that the Godhead is Eternal or Euerlasting that is hath euer bene without beginning can neuer haue any ending neither yet any chaunge or alteration Of the seconde sorte that is of those other excellencies that are euer somewhat farther of from the substaunce of his person and yet can neuer be seperated from the Godhead are very many but yet are suche as may very well come vnder one cheefe and generall title which is of his most excellent maiestie or incomparable glorie and this inestimable glorie of his appeareth two maner of wayes Firste because him selfe is incomprehensible then because he is of vnspeakable goodnes Incomprehensible he is found to be for that he is not of bodily shape earthly nature or set compasse but inuisible spirituall and infinite Good also he is two maner of wayes firste in him selfe then towardes others In the former respecte he is sounde to be good for that he is full of all perfection most holy moste mightie most riche and euer-lasting His holinesse is suche as that neither is therein him selfe any steyne or possibilitie to fall thereinto neither can he lyke of any sinne in others neither in the worse not in the better As touching his power there be two thinges to be considered howe greate or large it is and what are the braunches thereof The largenesse of his power appeareth in these foure poyntes that he made mayneteyneth and guydeth what so euer creatures there are in heauen on earth or in hell hath all thinges euer before hys eyes whether paste present or yet to come whether open or hidde hath all powers subiecte vnto him in heauen earth and hell and him selfe is almightie or so fully able to doe what soeuer standeth with his good pleasure that worthely he may be termed as in deede he is and none but he the onely Lorde or Master of all The braunches of his power are these two his vnsearcheable wisedome in diuising and ordering of all thinges and his inuincible strength in bringing to passe that euery thinge falleth out as his wysedome before ordeyned His Riches or treasures are most inestimable for that him selfe alone hath all good thinges in his owne handes whether Bodily or Ghostly momentaine or eternall Eternall or euer-lastinge needes muste hee be for that hee neuer hadde anye Beginning neuer can haue any ending neither yet is subiect to any chaunge or alteration As touching his goodnes in the other respect that is as it issueth foorth towards others there be two principall braunches thereof his iustice and mercy Vnto his iustice it doth apperteyne that he is Ielous on his owne behalfe Righteous towards others that is true in his sayings vpright in his iudgemeÌ„ts in his vengeaunce seuere with coÌ„uenient moderation Vnto his mercy doo apperteyne these three his patience or suffering when the offence is eyther great or els deserueth speedy vengeaunce his free pardoning and all other his fauourable dealing His fauourable dealing stretcheth to all but by diuers degrees very much to all inferior creatures much more to all mankinde but most of al to his chosen people Of the thirde and laste sorte are suche thinges as apperteine to his will or pleasure which will of his hath a double consideration First what it is in it selfe which is for the most part vnknowen vnto vs but yet is the rule of absolute equitie Then what it is towards others that he woulde ordeyne to guide according therevnto whiche also is declared to vs two maner of wayes First Summarily or briefly then more at large or more particularly Summarily his will is set foorth vnto vs in the Ten-Commaundementes and in other abridgementes or short summes Whiche kinde of teaching he sometimes vseth both that it may the better appeare what is the effect of particulars and better remayne in freshe remembraunce More at large he instructeth vs in the same throughout all the Scripture besides and that to this ende that we may the better vnderstande those short summes and knowe howe muche matter there is in them if they be rightly vnderstoode As touching the second that is in whoÌ„ he would be knowne we haue to consider that this glorious knowledge of him can neuer go out of him selfe vntill he haue made wherein it shall shine and him selfe cast thither or therevpon or thereinto rather the beames of his glory And we finde that his purpose was to haue two sortes of creatures in whom this knowlege of him should be Some there should be that should haue it but printed on theÌ„ and so should be in steede of bookes vnto others as all other creatures are besides man whether they be Celestial Terrestrial or Infernall Others there should be that should not only haue this knowledge imprinted on them but also should haue the same in suche sorte inuested or grounded within them that they should haue power both in them selues and in others to beholde the Godhead Of this sort keping within the bounds of the workmanship of this world we find none but mankinde alone But as he would haue this knowlege in man so it is therwithal to be knowne that in some to whome it should be to lesse vse whoÌ„ we terme Reprobates he would haue it but in very

that our selues walke not so inordinately in that kinde of vice that it be eyther the ouerthrowing or els the daungering of others the seconde likewise so vnfeyned a care of our neighbour that we seeke not wrongfully to get froÌ„ him any thing that is his the thirde in like maner so good aduicement on his behalfe that we euer seeke to vpholde our neighbours good name and estimation The third and last is that we be euer fully content with our estate that so our common Societie may be lesse violated by any inordinate dealing to better our selues vnto which the last CoÌ„maundement doth apperteine and therewithal maketh the way more easie to the obseruing of all the rest The particular discourse of euery one The first Commaundement THe first Commaundement as before is declared doth geue forth the whole dutie of maÌ„ or the whole summe of Christian Religion Generally bringing the whole within the compasse of these fewe words To haue no other Gods in the sight of the onely true liuing lord But for the further opening of it we haue to consider these two things first what it forbiddeth then what it requireth It forbiddeth first the vice it selfe that here is named then also the Roote therof and whatsoeuer increase commeth out of the same first that so this vice may out of it afterwarde more naturally spring and last of all the soyle wherein it groweth The vice that here is named is to haue mo Gods then him that is in dede the only God whether they be creatures in dede or but fictions of their owne deuise The Roote is and needes must be the Ignoraunce of God the Father the Sonne the holy Ghost Which what it is as touching the particulars therof may be more conueniently gathered out of the knowlege anone to be set downe Out of this ignoraunce doth spring that which is coÌ„monly called vnbeleefe or hardnes of hart or impenitencie when we take those wordes more largely which in effect is first a coÌ„fused a wrong iudgement in all thinges that apperteine to sound Religion secondarily little or nothing to esteme of God thirdly neuer soundly to rest in him but stil to presse on further we wote not whither last of al so stubberne so frowarde an hart that refusing to submit our selues wholy to God we huddle him and others together as we thinke good and so geue forth nothing but that which is either plainly wicked or els vnder the shew of holynes as bad The soyle or grouÌ„d wherin it groweth is the corruptioÌ„ of our nature which corruptioÌ„ reigneth in al Infidels not only with the worst but also with those that are the very best among them It requireth first the vertue it selfe that heere is named then also bothe the Roote oute of whiche it commeth and whatsoeuer other increase groweth out of the same before that this vertue can naturally spring and last of al the ground wherin it groweth The vertue is to put by all others to haue the true God only to be our god Those that we haue to put by are first all maner of creatures Whether Celestiall as Angels or Saintes or of this world as our selues or others our own or other folks excelleÌ„cies the sunne the moone beastes birdes fishes plants ymages suche like or Infernall as the deuils or ill spirits daÌ„ned soules Then also all chimers or fictions or imaginations or conceiptes of our owne brayne as when the Heathenishe people of olde imagined gods of the woods of the hils of dales and suche like innumerable and we of late not farre behinde imagined eyther Angels or Saintes beyonde the warrant of Gods worde to flee vnto in time of neede or when yet we imagine some things to be in our selues or others to doo vs good whiche in deede are not to be founde all which things we haue to put by and to presse on to geue our selues wholly vnto the Lorde The Roote is the knowledge of God the Father the Sonne and the holy Ghost as namely vnder the person of the Father to knowe what the Godhead is in his owne nature not yet come foorth or vttered vnto vs and therein more specially to inquire first of such things as most properly concerne his Person then of certayne other Excellencies that are somewhat farther of from the consideration of his Person or substaunce and yet can neuer be separated from the Godhead last of all of his will and pleasure Vnder the person of the Sonne to knowe howe the selfe same Godhead hath declared or vttered him selfe to be knowne of others and therein firste in what sorte he beganne this manifestation of him selfe secondarily in what sorte he dyd from time to time proceede with the same thirdly in what sorte it must be accomplished or finished Vnder the Person of the holy Ghoste to finde out in what maner the selfe same Godhead worketh in others that he may be knowne in his demonstration and therein firste howe he worketh generally with all and how more specially he worketh with diuers kindes first with the Chosen then with Reprobates last of all with all other inferior Creatures Out of which knowledge doth spring that which sometimes is called Fayth sometimes RepentauÌ„ce when we take those words generally and by diuers names besides which is in effect first a sounde a setled iudgement in suche thinges as concerne true Religion then a feruent and a singular loue of God for that we finde him to be suche as he is thirdly to settle our selues wholy in him neuer to seeke to any other last of al so obedient so humble and so pliable a mind in all things to be at the becke of God that putting by Mankinde on the one side and al other Creatures on the other wee geue ouer our selues wholy to God by a kinde of spirituall Homage or soueraigne honour the particulars wherof doo more properly apperteyne to the other Commaundementes The grounde or moulde where this knowledge will growe is neuer any other but eyther the former integritie of our nature whiche nowe is paste our reache for euer or els Iesus Christ by mysticall vnion to bee incarnate with him which way only is left vnto vs wherby wee may be able to doo any good should giue this honour to any it must nedes be our selues or others If it be our selues then is there at al no place of worship which by nature doth neuer passe but froÌ„ the lesser vnto the greater Which inequalitie is neuer found betwixt our selues on the one side and no moe but our selues on the other If it be others then must it be such as haue already finished their race in this present world or els those that yet remayne here on the earth If they be of the former sorte or haue alreadie ended their presente lyfe fyrste they are not perfect men for that their bodies and soules are sundred eche from other secondarily their bodies a very fewe

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