Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	part_n	spirit_n	vital_a	3,441	5	10.7507	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13863	An exposition of a parte of S. Iohannes Gospel made in sondrie readinges in the English congregation by Bartho. Traheron ; and now published against the wicked entreprises of new sterte vp Arrians in Englande.	Traheron, Bartholomew, 1510?-1558?	1557 (1557)	STC 24168.5; ESTC S2370	60,439	164

malice of Sathan and his owne fault he neglected Gods commaundemente and so lost those goodly qualitees and became blinde and begatte blinde childreÌ„ namely such as he was himselfe This is diligently to be noted that the faute mal remaine where it is in dede and not in God who is the autor of good thiÌ„ges oÌ„lye and not of any thinge that is euill although he dispose in dede and order all the thinges that man hath infected and made euill For nothing coÌ„meth to passe without him But he appointeth and ordreth where and whan euerye man shall vtter that euil that is in him that is in hiÌ„ I say not by Gods workinge but by hys owne procuring For God is not the autor of an adulterous theuishe or murtherous minde and yet no man shall put in practise the leacherie that boileth within him nor the thefte and murder that lurketh in his heart as often and wher whan he will but only where and whan God will And therefore S. Augustyne saieth that nothiÌ„ge is doÌ„ in the world that commeth not out of the inner courte of the soueraine Emperor For this cause we grauÌ„te not that God willeth euil thinges to be don lest he shulde be thought the autor of euil thiÌ„ges which is impossible nether grauÌ„te we that he willeth euil thiÌ„ges not to be doÌ„ or that he nilleth theÌ„ to be don lest he shuld be thought impoteÌ„t not able to ordre meÌ„nes euils to his glorie which is false But this matter we wil leaue to another occasioÌ„ giue God thaÌ„ckes for that he hath now permitted vs to speake who grauÌ„te vnto vs al both to acknowlege the darckenes that we haue madly pulled vp on our selues also to perceaue the same insome part lightned againe by the beames of his sonnes diuine spirite AmeÌ„ The Fourth READINGE Â¶ THERE was a maÌ„ seÌ„t of God c. IT is manifestly true that plaine traces euideÌ„t signes of the diuinite Goddes wisedom the shew theÌ„ selues euerie where For if we lifte vp our yes beholde the mouiÌ„ges the due courses coÌ„staÌ„t ordre of the starres we shal be coÌ„strained to coÌ„fesse that there must nedes be aÌ„ heaueÌ„lie miÌ„de that gaue theÌ„ those mouiÌ„ges that appoiÌ„ted to theÌ„ those limited courses certaine ordre For where thiÌ„ges goe by chauÌ„ce there no ordre no du certaiÌ„tie is kepte Againe if we cast doune our eyes loke vpoÌ„ thiÌ„ges in the erth coÌ„sidre how creatures are preserued coÌ„tinued in ther certaiÌ„e kiÌ„des we shal be led to God as it were by the haÌ„de For we see that meÌ„ begette not horses nor horses meÌ„ lions begette not wolues nor wolues beares birdes briÌ„ge not forth fishes nor fishes conies But if thinges went by chance withoute the gouernment of a minde endued with strength and wisdome these thinges many moe monsters should be seen daily and howrely What nede we to straye farre we may remaine within our selues and almost touche God For we see that euery thinge in vs is made to a certaine ende and vse The mouth besides other vses is made to receaue meate and beecause hard thinges are sometymes to bee taken the teeth are ready to breake and to grinde them whan the meate is wel grounde and fitte to passe there is a condure pipe to conueie it to the stomake where because the meate must bee more sodden the liuer is sette vnder as a fier to geue it heate Whan the meate is well concocte in the stomake and turned into a iuce it is sent thens into certaine gutts whiche are small because it shal not passe away to hastely and from theÌ„ce the best and swetest part is draweÌ„ vp by innumerable litle veines and deriued to the liuer and there thorough more heate turned into blood And the warrishe part of that blood is seuered and sent to the kidneys theÌ„ce strained out conueied to the blader beneth The hotest part foÌ„e of it which we cal cholere or gal is receued into a litle blader fastened for that purpose to the liuer The dregges earthiest part coÌ„moÌ„ly called melaÌ„chol is thrust into the milt The blood that remaineth is sente oute by a great veine called the gate veine to the hearte wher it is made hoter and finer Whan that is done ther be arteries to receaue the finest and purest part of the blood called the vital spirites whiche bee twise as thicke as the veines because of the thinnes of the matter that they muste kepe and there bee veines also to coÌ„uei the rest of the blood into all partes of the body that no parte be left without norishmeÌ„t and sustinaÌ„ce The remnaunte of the meate whyche is grosse and vnprofitable hath conuenieÌ„te places where to be receaued and issues also to be voided out of the body And because the ill sauour and sente of those thinges woulde hurte the noble partes that bee aboue as it were a skinne called the midriffe parteth them a sonder and kepeth of suche noisances Now where thiÌ„ges be appoiÌ„ted to certaine eÌ„des vses chauÌ„ce hath no place but there must nedes be a miÌ„de to appoiÌ„te the same For they cold not be so appoiÌ„ted by chauÌ„ce yea chauÌ„ce wolde ofteÌ„ sette our mouthes iÌ„ our fore heades our teeth in our fingers eÌ„des ChauÌ„ce wold ofteÌ„ hange our stomakes at our elbowes sett our heeles vpoÌ„ the toppe of our heades our eyes in our knees ChauÌ„ce wold iomble al to gether without ordre without al coÌ„sideratioÌ„ of eÌ„de our vse We nede not thaÌ„ to goe far for a witnes of the diuinitee Howbeit though there shine in our selues a thousaÌ„de lampes to shew vs God a thousaÌ„de thousaÌ„d iÌ„ al his other worckes yet our blindnes is such that we are not thereby rightly directed to God Therefore it pleased the goodnes of the almightie to adde to his worckes the testimonie of his worde to guide vs more certainly familiarly to a iust knowlege of him This his worde he deliuered to our first grauÌ„dfathers afterward in more ample wise to Moses the Prophetes vntil the appoiÌ„ted time was comme that he wold most largely fully reuele him selfe by the in carnatioÌ„ of his sonne To this most glorious most excelleÌ„t most opeÌ„ most cleare reuelatioÌ„ our Euangelist hasteth therefore passeth ouer the patriarches Moses and the Prophetes and beginneth with the testimonie of Iohan Baptiste the first and most excelleÌ„t preacher of Goddes sonne beinge now clothed with maÌ„nes nature THERE WAS A MAN c. In Iohan Baptiste al thinges were wonderful diuine aboue mannes nature His begettinge his conuersation his zeale manifolde vertues shewed a singular power miraculous worckinge of Goddes spirite This is he whom the Prophete Esaie painteth forth calleth the voice of a crier in the wildernes This is he of whom God saieth beholde I send myn Angel before my face c. And agayne beholde I sende you Elyas the Prophet before that great

â§ AN EXPOSITION OF A PARTE OF S. Iohannes Gospel made in sondrie readinges in the English Congregation by Bartho Traheron and now published against the wicked entreprises of new sterte vp Arrians in Englande He that beleueth in me beleueth not in me but in him that sent me And he that seeth me seeth him that sent me Iohan. 12. Â¶ Imprinted Anno. 1557. âœš TO MY MOST DERE SISTER ELISABETH P. THINCKE not to much good sister what you haue had but considre what you haue remembre not what you haue ben some tymes in the worldes eies but what you be now in goddes eyes Lamente not that you lost but ioie in that you haue founde Whan you were high you were surely low now that you ar low you ar surely high Let this sincke in to your minde that if wordlye thinges had not ben taken from you you shuld shortely haue beÌ„ taken from them and perchaunce if they had not ben so drouned they wold haue drouned you before death had remoued you from them If no aduersite had assailed you you had ben a ded sea and the patieÌ„ce other singular vertues which now shine in you had ben quenched ether in your selfe vtterly or touchynge the knowlege of anie other vnfrutefully And therefore Seneca truly saide that that person is verye miserable who neuer felt anie miserie The world ment to impouerishe you but God hath enryched you The world wold depresse you but God hath aduauÌ„ced you The world thought to ouerwhelme you with heauines but God hath filled you with tru ioies The world labored to staine you with infamie but God hath made your name both cleare and pure and also to sende forth a pleasant odor amonge his saiÌ„tes You haue not thaÌ„ lost somuch as you haue founde Only beware for the tyme to cuÌ„me for more remaineth to be laied vpon you for a farther trial Yea I know that Circe the sorceresse hath al readie wil more here after allure you with hir enchaunted cuppe But let not the swetenes of the cuppes lippes and the pleasantnes of the poison begile you Rather chose to drinke the lordes cuppe which though it haue a bitter tast in the first draught yet in the ende purging corrupte and noisome humors it maketh a pure and cleane bodie You know that as goddes goodnes hath made you my natural sister so his wrath hath giuen to vs both and to the rest of our brethern and sistern an vnnatural stepmother How vnmercifully and cruelly she hath delt with vs and how sharpely she hath whipt vs you can remembre and if she beginne now to smile vpon you she meaneth the more mischeife Take hede good sister a stepmother wil euer be a stepmother Giue yourselfe ernestly to readinge of the holie scriptures Holde fast the doctryne that our holye brother and eldest saue one religiously mainteined whom our stepdame laboreth to deface I trust in vaine Flie aswel al idolatrical as al Anabaptistical strauÌ„ge opinions To which ende I haue dedicated this my litle trauaile vnto you as to my derest sister whom I most desire to be preserued pure and spotles in euerye parte I am not ignoraÌ„t that the better you shal be sincerer in treu religioÌ„ the more you shal anger our stepdames testie harte and the les fauor you shal finde in your iust requestes But I haue more regarde to the welth of your soule thaÌ„ to the welth of your bodye And therefore I haue sent you this preseruatiue which our stepdame if she were as she can pretende shuld take in good parte But so that she maye liue in hir babilonical whoredome and droncken lustes and swille in the wine of Aegyptes errors I perceaue she passeth not much how other thinges goe Lift you vp your mindes eyes and beholde the glorious face of the lorde Iesus while our stepmothers eyes ar daseld with the glisteringe vaine glorie of the world toteth al daye in the deceaueable painted face of a monstruous man triple in head and double in herte O that she might be made better but see that you in the meane while be nor made worsse by hyr Let the frute of my worste parte that is with you see the frute of my better parte Commende me to him whom lawes permitte you to love to whoÌ„ god grauÌ„te in heauen that he seketh in erth The lorde Iesus guide you euer with his holie spirite my entierly biloued Your Bro. Bartho Traheron THE FIRST READING I HAVE chosen this parte of the holie scripture wherein to trauail with you at this time bicause thorough goddes great wrath against sinne and the most despiteful malice of Satan against the truth the olde hainous heresie of the vngodlie Arrians is renued in our couÌ„tree and as it were raised vp againe from hel These cankerd old Arrians that you maie undrestaÌ„de their heresie spake blasphemously of the godhead of our Lorde Iesus For the first autor of it Arrius vttered erroniously vngodly in the scoles of Alexandria in Aegypte that there was a time whaÌ„ goddes sonne was not By which wordes he ment that he was not of the same beinge and substaÌ„ce that the father is of nor of the fame aeternitie and so not the natural sonne of God and verie God in dede but an excellent creature of God whereby God made al thinges as by aÌ„ instrumeÌ„t as he him selfe opened in farther declaration of his miÌ„de For he grauÌ„ted that the Lorde Iesus was the first and cheifest creature the beginninge of al other creatures and gaue him also the name of God Howbeit he thought not that he had his Godhed by nature but by borowinge For trial of this matter the most noble and godlie Emperor ConstaÌ„tine the great called a general concile at Nice of thre hundred and eightene bishoppes of whom manie for singular lerninge and eloquence manie for great holines of life were compted worthie of euerlastinge remeÌ„brance In this famous coÌ„cile it was coÌ„cluded out of the holie scriptures that goddes sonne is of the same aeternitee of the same substance essence beinge that God the father is goddes natural sonne and coaequal with the father as it appeareth in the Crede communely called the Nicene Crede Whereunto the hole assemble agreed and subscribed sauinge these fiue Eusebius bishoppe of Nicomedia Theognis bishoppe of Nice Maris bishoppe of Calchedon Theognis bishoppe of Marmarike and Secundus bishoppe of Ptolemais Which fiue bishoppes for their vngodlines by the emperors commaundement were banished out of their couÌ„trees But sone after their exile Eusebius and Theognis repented that thei had don so vnaduisedly and sent a boke of repentance to the godlie bishoppes wherin they vsed these wordes We haue agreed to the faith and after we had made inquisition of the meaninge of this worde coÌ„substantial we were throughly quieted And in dede we claue not to the haeresie yea we subscribed to the faith but we subscribed not to the excommunication Not that we reproue the faith but we

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