Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	person_n	substance_n	trinity_n	2,648	5	10.3730	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00610	Two homilies vpon the first, second, and third articles of the crede, made by maister Iohn Feknam Deane of Paules	Feckenham, John de, 1518?-1585.	1555 (1555)	STC 10745; ESTC S117525	8,370	18

And if I shoulde walke thorow the valley of the shadowe of death I will feare none euell because thou arte with me Virga tuaet baculus tuus ipsa me consolata sunt Thy rod and thy staffe do comforte me For as thapostle Paule saith Roma viii Sideus pro nobis quis con tra nos If God be wyth vs who can stande agaynste vs gods prouidence and care beyng such ouer vs quod oeÌ„s capilli capitis nostri numerati sunt That all the heares of our heades be numbred Math. x. and that not one of them shall peryshe wythoute hys wyll and pleasure Seyng therfore dearely beloued in our Lorde God so many and great euils as al kynd of Idolatrie synne and detestable liuing are auoyded by this first article of our Crede Seyng that so many profites commodities and pleasures are gotten and ê“cured by the same Let vs therfore here first beginne to pitche and stay our selues with a firme persuasion of heart to beleue and with no lesse truth of mouth to confesse and say Credo in deum patrem I beleue in God the father In that this first article of our Crede teacheth vs to beleue in God the father it dothe expresse vnto vs two notable pointes of fayth The first is the vnitie of the Godhead of the diuine substaunce and essence of God The second is the pluralitie of persones when this worde father can not be verified of God the first persone but in relation of God the sonne the second persone when with out a sonne God can not be a father Therfore in that this first article of our Crede teacheth vs to beleue in God the father it teacheth vs that Iesus Christ our Lord the second persone in trinitie is God the sonne beyng the very image of God the father and of one substaunce with the father coeternal and in deitie coequal with God the father beyng one God with God the father one nature one esseÌ„ce being with him both of them being of like might like power like wisedome like knowledge like righteousnes in all other thinges like appertainyng vnto the deitie The assured knowledge vnderstanding therof can not be attained but onely by fayth taught vs in this first article of our Crede euery one of vs to say I beleue in God the father omnipotent And therfore worthy to be beleued and worthy to be beloued To be beleued because he is omnipotent and hable to do all thinges that he wyll bothe in heauen and in earth and that nothinge is vnto him impossible and thinges being subiect vnto his power And to be beloued because he is a father and stretcheth out his great might and power vnto vs not as a rigorous lorde but as a mercifull father here in defending vs froÌ„ the iniurie of all oppressours as a father in conseruing and gouerning of vs as a father in fedinge and clothing of vs as a father making and causing all his other creatures to obey and serue vs as a most benigne louinge father And in sure profe and declaration of this oure fathers loue great might power and omnipotencie this first article of our crede teacheth vs to beleue in god the father Omnipotent maker and creator of heauen and earth And in that that he did create and make of nothing both heauen and earthe it is probation sufficient of his omnipotencie And here is to be obserued howe by the creation of heauen whiche is the throne or seate of God Mat. v. and the highest creature of God and by the creation of the earth whiche is the fotestole of God and the lowest creature is meant and vnderstanded the creation of all creatures meane and betwene bothe heauen and earth and all creatures therein contained whether they be heuenly creatures aboue or earthlye beneth spirituall or corporall materiall or immateriall visible creatures or invisible God the father is the creator of them all and did geue vnto them al their forse might and power and doeth from time to tyme continually preserue gouerne sustayne and maynteyne the whole worlde and all the creatures thereof by hys onely goodnes and highe prouidence In somuch that without the continuance of his mightie workynge nothyng in heauen or in earth visible or inuisible shoulde be hable anye whyle to contynewe And here to conclude in thys fyrste parte or artycle of oure Crede I beleue in God the father almyghtye maker of heauen and earthe We be taught to beleue in one God and to abolishe all other fayned and false goddes and thys fayth so stedfastly to reteyne and embrace in our herts as neuer to swarue or decline froÌ„ the same for any argument persuasion or autoritie that may be obiected or for any worldly affection or respect of pleasure payne persecution or torment what soeuer shall happen vnto vs. And besyde this constant fayth and belefe we are taught by this first article most firmely to betake and committe our selues and all that we haue wholy to God and to fyxe all our whole hope truste and confidence in him and to quiet our selues and all our thoughtes wordes and workes in hym beleuynge moste assuredlye that he wyll in verye deede shewe no lesse goodnes loue grace mercye and fauour vnto vs then a very deare and tender father vnto his owne children beynge omnipotent and of all might force and power to performe the same and to defende helpe and saue vs his poore creatures not onely from all afflictioÌ„s maladyes and miseryes of thys present lyfe but also at the terme and ende therof to rewarde vs wyth lyfe euerlastynge and to crowne vs wyth the eternall crowne of glorye whiche he graunte vs all that hathe so louynglye and moste lyke a tender father prepared it for vs. To whom wyth God the Sonne and God the holy ghost be prayse honor and glory bothe here and euer Amen The second Homilie vpon the second and third article of the Crede I Beleue in Iesus Christe his onely sonne our Lorde which was conceiued by the holye ghoste borne of the virgin Marye These two articles of oure crede intreated vpoÌ„ in your lesson and homilie of this daye do apperteyne to Iesus Christ the very sonne of God Iohn xvij and seconde person in Trinitie when by the testimonye before recyted in the fyrst artycle of the Euangelist S. Iohn Euerlastyng lyfe doeth not onely depende and consyst in the knowledge of God the father to be the onely and true God but it doeth consyst also in the perfect knowledge of his sonne Iesus Christ whom he dyd sende vnto vs. Of whom to haue a ryght and perfect knowledge to the wynnynge of this euerlastynge lyfe you shall haue here this daye the ryght sense and interpretation of these two articles apperteynynge vnto him set furth and declared vnto you Wherof the fyrste I beleue in Iesus Christ his onely sonne our Lord doeth bring vs in perfect knowledge of hys diuine nature and deitie The

seconde article whiche was coÌ„ceyued by the holy ghost borne of the virgin Marye doeth put vs to knowledge of hys humanitye In the vnderstandynge of bothe the whiche natures doeth consist the whole perfect knowledge of Christe And touchynge the firste it is with muche diligence of our partes to be obserued that where as our Crede teacheth vs to beleue in Iesus Christe hys onely sonne meanyng that Iesus Christ is the onely sonne of God the father That we do not furth withal lyke carnal men fantasey with our selues any kynde of carnall propagation to be betwene God the Sonne and God the father But the maner of generatioÌ„ betwixt theÌ„ to be such that it is not to be mused vpoÌ„ farre exceding al wit imaginatioÌ„ of man When God the first person in Trinitie is a very father to God the sonne the secoÌ„de person not by carnall generation nor yet by predestination Of the which Paule to the Ephesians Ephes i. Grace peace vnto you from God the father whiche hathe predestinate you in adoptioÌ„ of the soÌ„nes of God nor by creatioÌ„ Of the which Deu. xxxij Deut. xxxij Is not he thy father which made the created the nor by redeÌ„ption of the which the prophet Esaye sayth Esay lxiii Tu dnÌ„e pater noster redemptor noster Thou o lord art our father our redemer nor yet by any sacrameÌ„tal regeneratioÌ„ of the which S. Peter speaketh i Pet. i. Blessed be god and father of our Lord Iesus Christ which hath regenerate vs And to be short nor yet father by adoptioÌ„ of grace or coÌ„ference of glory But God the first person is father to God the son by an eternall generatioÌ„ of the which the prophet Esay speaking sayth Esay iij. Generationem eius quis enarrabit who is hable sayth the prophet to expresse or to shew this his eternal generatioÌ„ WheÌ„ in this generation God the sonne is begot of the nature and substance of God the father beynge the very same substaunce with God the father coequal eternal with God the father The mysterie therof is so wonderfull that Esay the prophet sayeth It can not be expressed and therfore not to be reasoned vpon but to be beleued of all men and euery man to say I beleue in Iesu Christe his onely sonne by eternall generation our Lorde In the whych article of our Crede beside that we are taught to beleue this eternal generation of Christ therby his deitie and diuine nature wee are by the same article taught also to beleue that he is our Iesus and sauiour our Christ preist and prophete our lord protector and defend or when to beleue in Iesus Christ his only sonne our lord is to beleue that Iesus Christ was eternally preordeyned and appointed by the decre of the whole Trinitie to be our lorde redemer and to pacifie the wrath and indignation of god the father towardes vs and to reconcile vs into his fauor and to loose deliuer vs from the yoke tyrannye of Sathan synne death helfyre all their armie that they shal no loÌ„ger against vs preuaile but hath made vs free from them and taken vs into his owne protectioÌ„ and made vs partakers of his iustice his power his life his felicitie and of all other his goodnes and hath in suche plentifull and aboundant wayes powred vpon vs his holy spirit and graces as his fayth to illumine and directe our weake reason and iudgementes his charitie to rule our willes and affections his wisedome to gouerne our feble weaknes his cleare brightnes to put awaye our darknes that we maye be bolde to saye and beleue that neither synne nor death nor hell shall haue anye longer power or preuayle agaynste vs but after this transitorye lyfe we shal perpetually reigne with him in glorye ioye and felicitie And therfore of our partes worthely to be beleued and called Iesus that is to saye our sauiour to be called Christ that is to saye our annoynted kynge and priest And to be called Lorde that is to say our redemer and gouernour when for our sakes he hath done fulfylled the very office of a sauiour of a priest and of a lorde and kynge Of a Sauiour in that he hath accordynge as the angell sayde saued hys people from their synnes Of a priest Math. i. in that he hath offered vp his owne bodye in sacrifice vpon the altar of the Crosse for vs. In the whiche oblation he was both the priest and the sacrifice it selfe And of a kynge and Lorde in that he hathe lyke a moste myghtye conquerour ouercome and vtterly oppressed hys enemyes and hathe nowe spoyled them of the possession of maÌ„kinde which they wanne before by fraude and deceyte by lyenge and blasphemynge and hathe broughte vs nowe into his possession dominion to reigne ouer vs in grace and mercy lyke a moste louyng Lorde and gouernour And therfore sythen he is our Iesus and sauiour our Christ priest and sacrifice our Lorde kynge and gouernour let vs put our whole trust and confidence in hym For he is the lambe of God whiche taketh awaye the sinnes of the worlde Iohn i. xi Ibidem Iohn x. He is oure resurrection health life and saluation He is the waye trueth and life no man cometh to the father but by him He is the good shepherd by whom we be saued from the wolfe the dore by whom we must enter into by grace He is the vine Ibidem xv.i. Cor. x. in whom we being ingraffed must nedes bringe furth much fruite He is our wisedom righteousnes iustification and redemption He is oure peace Ephes ij i Timo. ii Apocs i. xxi our mediatour and aduocate and finallie he is alpha and omega that is the beginning and endinge of our saluation Let vs therefore haue the selfe same fayth and affyaunce in hym in all poyntes whiche we haue in God the father acknowledgyng him to be our lord our Christ our sauiour lyke as we are taughte in this seconde article of our crede most fyrmely to beleue in Iesus Christe his onelie sonne our Lord. The seconde article apperteignynge to the seconde person in Trinitie touched in the homylie of this day doeth teache vs to beleue hys humanitie and humane nature saying which was conceiued by the holy ghost borne of the virgin Mary For declaration of the whiche article ye shal vnderstande that when the tyme was come in the which it was before ordeyned and appoynted by the decree of the whose Trinitie that mankynde should be ransomed and redemed then the sonne of God Iesus Christ the seconde person in Trinitie and very God descended from heauen into this worlde and toke vpon him the very habite forme and nature of man in the same to worke suffre and fulfyll all those thynges which were necessarye for the redemption and saluation of man vnto whom God the father commaunded the worlde to geue full credite saying to al men Ipsum audite Heare hym Who descendyng from heauen dyd lyght downe into the wombe of the blessed virgin Mary Mat. xvij and dyd take vpon hym of her fleshe our very fleshe very nature substance so did in her vnite conioyne together the same nature of man with his godhead in one person with suche an indissoluble and inseperable knot and bonde that he being one person Iesus Christ was then and euer shal be in the same person verye perfect God and very perfecte man Whiche holy worke of Christes incarnatioÌ„ was brought to passe not by the seede of man but by the holy ghost descendyng into the wombe of the blessed vyrgyn and there of her fleshe and substaunce workinge this ineffable incomprehensible mystery of the incarnation of Iesus Christ and that without any motion of concupiscence or spot of synne So that she bothe in the conception also in the birthe and natiuitie of our sauiour Christ and euer after reteyned styll her virginitie pure and immaculate his conception birth beynge by the onely workemanshyppe of the holy ghost accompleshed in her without any violation or detriment of her virginitie Christes birth beynge altogether thus pure holy and vndefiled that he myght be impollutus pontifex an vndefyled priest and byshoppe to make sacrifice and oblation to God the father for oure synnes and that he myghte by his immaculate purenes purge the fylthines of our synnes and that he beyng the lambe sente of God to take awaye the synnes of the worlde myght beyng without all spot wemme purge and make cleane the great malice of our synnes and the fylthy wickednes of the same that oure fylthynes beynge in thys wyse by hys purenes clensed and put awaye we myghte with him fynally enioy the benefyt and profit of his most holy conception and blessed incarnation of his ioyfull birth and natiuitie of his baptisme fastynge and temptation of his great paynes trauayles and laboures by preachynge teachyng and myracles doyng of his many wrongefull reprofes rebukes and infamies by the Iewes of his most tedious agonye when he swette both water and bloud of his fatigation and faintyng vnderneth the crosse of his crucifixion and nayling moste pytyfull hangynge vpon the same of hys death passyon and yeldynge vp of hys spirite into the handes of God the father and finally of his honorable burial his glorious resurrection merueilous ascension into the ioyes of heauen and of eternal glorye Vnto the whiche he bring vs all that by so many paines traueiles hath so derely bought it for vs not by corruptible golde or siluer but by the effusion of his most precious bloud To whom with God the father and God the holy ghost be all praise honor and glory for euer and euer Amen Excusum Londini in aedibus Roberti Caly. Cum priuilegio

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