Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	bless_v	lord_n	praise_v	4,649	5	10.4003	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01883	The fall of man, or the corruption of nature, proued by the light of our naturall reason Which being the first ground and occasion of our Christian faith and religion, may likewise serue for the first step and degree of the naturall mans conuersion. First preached in a sermon, since enlarged, reduced to the forme of a treatise, and dedicated to the Queenes most excellent Maiestie. By Godfrey Goodman ...	Goodman, Godfrey, 1583-1656.	1616 (1616)	STC 12023; ESTC S103235	311,341	486

is a circumference there is a prioritie and posterioritie and therefore the creatures cannot thus subsist of themselues nor cannot subsist from eternitie I know not how farre I may presume vpon mine own weaknesse in all other things but truly I do perswade my selfe I could be infinite in this kinde of arguments after these reasons I will bring foorth one instance to this purpose True it is that there are certaine places here appoynted by nature for the generation and preseruation of things now if you shall finde any thing as many things there are out of their own proper wombs which you cannot conceiue that the art and industrie of man could euer displace or transport then assuredly these things were thus created from the beginning for by the naturall course euery thing should containe it selfe within his owne naturall habitation and dwelling Againe certaine it is in mines that where siluer and gold haue anciently been found in the same place nature was neuer able to recouer her owne strength and to raise vp new mines notwithstanding the same disposition of the place the same climate euery thing alike and therefore vndoubtedly these mettals were not onely ingendred by a naturall course but either the mettals or at least a fit seede to bring foorth these mettals was there created from the beginning and this I conceiue to be the reason why the East countrie which was first inhabited should be so much impouerished in these daies If we suppose this world to haue a beginning that it should be made by blind chance that creatures should casually meete and by good fortune fall into such an excellent order as now we see things are disposed for mine owne part I doe not thinke this opinion deserues the confutation Supposing then the truth of the creation I will come to the truth of that creation which is recorded by Moses and this shall appeare besides all the miracles and wonders wrought for the confirmation therof by the iust time appointed for the creation and by the course and order obserued in the creation If I shall reduce all things to a generall deluge it is the same in effect as if I should bring them to the first creation for the same author relates both hee deserues a like credit in both signes were wrought in testimonie of both the same omnipotent power did equally appeare in both Now for the time wee must come to the concent of histories if you please to remember the most ancient and first languages as Hebrew Chaldaike c. and how other tongues doe borrow some proprietie from theÌ„ if you will consider the first Monarchies and gouernments how nations haue issued out of nations and haue deriued their customes and manners if you will obserue where the world first began to be inhabited and how vpoÌ„ the multiplying of people men were inforced to seâ—ke out forraine habitations together with the inuentions of all Arts and Sciences which we are able to point out and their first authors the building of Cities Townes and such other monuments and memorials which seeme to serue for eternitie the iust computation of yeeres and times the first great battels and warres betweene nations the first Histories Philosophers and Poets which are extant and such other remarkable accidents you may vndoubtedly conclude that all these doe point out one and the same instant time which serues for the birth and natiuitie of this world beyond whose circuit and comprehension no author no monument no memorie is extant and to this iust period of time all Histories sacred and prophane doe together ioyntly conspire and witnesse one and the same truth of the creation here described by Moses There are likewise reliques in nature which may seeme in some measure to point out the same time of the creation if yee consider the daily decay of nature and haue relation to the seuerall degrees of this decay you may in some sort gesse at the birth and beginning of nature Suppose wee were vpon the highest mountaines then thus I would argue that mountaines vndoubtedly were from the beginning or at least from the deluge for since that time the face of the earth was neuer changed or altered Here I would make a diligent search and inquisition for fountaines and springs for so it pleaseth God to moysten the drie and high hils with sweete waters Now fountaines I confesse may both begin and cease in one age for as many things may cause their production so many things may stop or hinder their passage as immoderate drought great earthquakes boysterous winds trenches made by mans labour the growing vp of young springs woods and the like I would not therefore much insist in the fountaines but thus I might conclude in reason that from the beginning there hath bin alwaies the same fall and descent of waters then let vs conceiue what surrowes and gutters the fall of waters hath made and looking to the difference which might happen in any one age wee cannot suppose but that the world was created much about that time which is related by Moses From the time I come to the manner of this creation and Gods order in framing wherein if I should not impose my selfe silence I thinke my whole life would hardly suffice to speake of this Subiect for here is seminarium Philosophiae some things ought to be referred to the honestie credit and truth of the reporter It is not vnknowne to those who are acquainted with the course of our Vniuersities that before wee professe Theologie there is more then a prentiship spent in the studie of humane arts and sciences especially of Philosophie for the vpshot and conclusion whereof wee propose vnto our selues these three seuerall vses first to acknowledge the inuisible God in the visible creatures to beholde the wisdome goodnesse and power of the maker in the framing and disposing of nature the workemanship giues testimonie of the workeman O all yee workes of the Lord blesse yee the Lord praise him and magnifie him for euer Secondly to consider how God hath layed the foundations of nature to support the beautifull buildings of grace wherein consists the agreement and wherein the opposition how the dumbe creatures without change or alteration of their naturall proprietie are sanctified and sometimes made the meanes and conduit-pipes of grace by Gods owne institution and the powerfull assistance of his spirit Thirdly as we desire to confirme the groundes and principles of Philosophie by the rule and square of Diuinitie so wee examine all the seuerall miracles of Scripture which serue for the confirmation of our faith together with all the mysteries of our faith by the touchstone of our humane knowledge to see how farre they are transcendent aboue our naturall reason and therein to acknowledge the height breadth and deapth of Gods vnsearchable wisdome Hereupon wee take occasion to examine this great worke of our creation by the rules and principles of reason

that is fitted to mans capacity and apprehension but a religion carnall professing a sanctitie of spirit in the vncleannes of the flesh admitting the loosenesse and sensualitie of Turkisme into the strict and austere profession of christianitie and here is pure impure carnalitie But O thou monster of men how many wiues wilt thou abuse in thy lust changing thine owne flesh as if thou wert to change thine owne garments notwithstanding the heate and fury of thy lust yet God may so dispose it that a could and chast bloud which thou supposest to be frozen vp with some Northern blast yet this bloud may succeed thee and possesse thy seat and habitation when thy memory shall be cleane forgotten thy name accursed and thy seed rooted out in the next generation But of all the plagues that euer beâ—ell man I will now come to the greatest a punishment not inflicted on the creatures not consisting in the labour or seruice of man but primarilie incident to the very person of man setting a breach not between the married couple but betweene God and man maledictus homo Gen. 4. vers 11. Man is accursed he is made a runn agate and fugitiue from the face of God and man habitabit in Nod Gen. 4. 16. feareâ—ullnesse shall be his habitation and he shall least appeare in sight here I might speake whatsoeuer hath been spoken concerning the miserable and sinfull condition of man for this is the abridgement and epitomie of all to forsake God is to leaue the fountaine of all good and to make himselfe subiect to all miseries and woe And therefore the righteous Dauid cries vnto God forsake me not in thine anger for whereas the absence or separation of friends might be a meanes to asswage their hate and to reconcile their enmitie onely in God the greatest fruite of his anger is to leaue and forsake man and thereby man is wholly destitute of all possible meanes to re-obtaine his fauour Here now at length I see the reason why all other creatures receiued their approbation from God in the beginning immediatly vpon their creation Et vidit Deus erant omnia valdâ— bona and God saw all things that were and they were very good in their owne kinde and God blessed them c. onely man is excluded and neuer receiued any such approbation for it lay in the power of his free will and election to make himselfe accursed and miserable and therefore the sentence of his approbation was deferred vnto a day of iudgement to come venite benedicti ite maledicti c. The rest of the creatures they may be punisht and accursed indeede but it is onely for mans sake as they are ordained for mans vse while man himselfe is the end of the curse for nothing can be accursed but that which is simply euill and nothing is simply euill but only sin and no creature in nature is capable of sinne but only man so that man of all other creatures is the most accursed only with this difference Cain was accursed but not Adam Adam being the root of mankind did therfore represent the nature Cain being a branch of mankind did limit the curse to a certaine condition of men to the state of the reprobates So that a curse is inâ—ident to the nature though not to the whole nature of man which shall appeare by this one instance Balaam was not able to curse the children of Israel seeing that hee was then in their loynes who was indeed the fountaine of blessing this blessing we must not only tie to the generation of Christ according to the flesh but still wee may claime the inlarging of Gods mercy according to the promise made vnto Abraham in semine tuo benedicentur omnes generationes so that generally God hath proposed vnto man a blessing a curse life or death the one as the fruit of mans sinne the other as the effect of Gods mercy the one he incurr's by his own transgâ—essions the other hee attaines by his bloud and passion who was the attonement and propitiation for our sins Cain bearing the person of all reprobates and being accursed for the bloud of the innocent Abel you might heere expect that I should describe the nature and first causes of reprobation together with the heauy fruits of Gods vengeance how God of himselfe may limit and bound his own mercy to reâ—use or assist him who is now ready to fall and yet like a gratious God remembring himselfe together with the scope and end of our creation desiring to perfect and accomplish that image which hee himselfe hath already begun as hee hath giuen the outward meanes for mans happy conuersion ite praedicate baptizate omnes singulos vniuersos As the price of our redemption is infinit able to satisfie for the infinit sins of infinit worlds so vndoutedly the same God according to the truth of his owne nature will not be wanting in the inward meanes He will not feede vs with shewes and appearance of things that are not but with his preuenting assisting and subsâ—quent graces hee will inable our weaknesse in such things as do necessarily concerne our saluation raising nature to such an height that she may be able to transcend her owne naturall power yet God shall so moue vs as may bee most agreeable to our condition The kingdome of grace doth not ouerthrow our naturall rights and therfore God shal still leaue vnto vs wholâ— sound and entire without violence or coaction the free choice and election of our owne wils so that if in his eternall praesciâ—nce he shall fore-see that man shall refuse to be the vessell and instrument of grace to concurre with him in the action but shall prefer the creature before the creator and so shall continue wilfull and disobedient in the whole course of his life with a finall impenitency heere is the sole cause and first motiue of Gods eternall reprobation which consists of the foresight of our sinnes and of the due intended punishment of Gods iustice The second curse which I will obserue in Cain is the guiltinesse of crying sins for he slew his brother Abell whose bloud cryed vp to heauen for vengeance strange it is that man by nature should not be able to eleuat and lift himselfe aboue nature to do any worke or action belonging to grace not so much as to beleeue any principle of faith which to a beleiuing man seemes to be a point of small difficulty and yet man should easily descend beneath nature to commit sins whereunto his nature is no way inclined such as the light of reason dictamen rationis common honesty equity and conscience vtterly condemnes wee receiue not this learning from the Preacher but nature her selfe hath imprinted and ingrafted it in the hart of man these actions we abhor and detest of our selues and yet these actions we daily practise our selues and therfore hauing once committed them we proue our owne tormentors for as nature takes

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