Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	ghost_n	holy_a	inspire_v	2,844	5	10.2489	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

his onely begotten sonne to take our nature vppon him to vvashe vs from our sinnes vvith his precious blood and to redeeme and deliuer vs from Satan For this inestimable benefite let vs continually vppon our knees geue moste hartie and earnest thankes vnto oure God euer and euer And although this great vvorke of God with many other things spirituall seeme ridiculous to the carnall man and humaine sence and prophane Nations accompt it but a deuise of phanaticall persons yet all those that are vnder the Insigne of Christ ought thaÌ„kfully to acknowledge highly to esteme this holsome worke benefite of God This doctrine issueth out of the places of Repentance of Iustification and of Baptisme For Regeneration conioyneth and lynketh all these thinges together RegeneratioÌ„ signifieth not in this place to returne corporally into our motheÌ„rs womb to be borne againe as Nicodemus supposed but a spiritual renewing and the similitude is taken froÌ„ the corporall natiuitie For as man is conceiued borne of his natural mother in sinne euen so in this spiritual natiuitie by the efficacie of gods worde and sacramentes externall instrumentes he is regenerate and spiritually made cleane from sinne that is to say he receyueth remission of sinnes he is made the sonne of God the temple of the holy ghost and an heire of eternall life albeit the spottes of Originall sinne doo yet remayne in this body of his And vnder this generall worde Regeneration mans conuersion vnto God his iustification and the effectes thereof are comprehended and conteyned Regeneration of Christians in Gods inuisible accion plainly expressed by his holy worde and sacramentes annexed vnto the same whereby our mercifull God doth spiritually forme and fashion of a carnall man a newe iust and holy manne ingraffing him into his kingdome remouing from hym his sinnes coÌ„mitted his wrath indignation and imparteth vnto him his iustice grace deliuereth him also from the power and kingdome of the Diuell and giueth him the holye ghost the earnest pledge of eternall lyfe and fynallye kindleth in him newe strength to begin newnes of life acceptable and pleasaunt vnto God in this world The groundes this definition are the words of the holy scripture Go teach all nations baptising theÌ„ in the name of the father the sonne and the holy ghost and he that beleeueth and is baptised shall bee saued This Renouation as I sayde before is a matter of the greatest moment and an especiall signe of Gods loue and mercy toward man For when godlesse man put vpon him the image of the diuell and was therby more then oppressed with many miseries and had cast away al hope of releefe the louing Lord vsed a wonderfull temperature of iustice and mercy and ministred medicines to man his sonne euen then beeing a Solliciter and intercessor for vs. This sonne of the eternall father our Lorde Iesus Christ was from the beginning appoynted to descend take mans nature vpon him and was subiect to all humaine infirmities sinne excepted He appeared to destroy the works of the diuell to seeke the lost grote wherin Gods image vvas stamped to bring home the lost sheepe to the folde of eternall life to th ende that he might florishe for euer there vvith al heauenly companies beeing here regenerated and there according to Gods image perfectly renevved For when man kinde had receiued most greeuous vvoundes and vvas bounde in strong chaynes not able to be brokeÌ„ by mans strength this bruser of the Serpentes head came professed him selfe when the fulnesse of time should come to be our tender and faythfull Phisition to geue his flesh for the life of the world and that he woulde suffer suche punishements that by his stripes and vvoundes we should be healed and that through death he shoulde be destroyed that had povver of death to vvit the diuell that craftie serpent cruell dragen the enemie of man from the beginning This regeneration of mankinde vvas then done by none other but by Iesus Christ our Priest and euerlasting king who collecteth preserueth his church by the sound of his Gospell vvherein is written the decree of our recoÌ„ciliation Which Gospell he beeing the eternall worde of the eternall father reueleth vnto vs Shevving the chearefull countenance of his father and powring the holy ghost into our harts that with perfect loue and heauenly ioy we might in obedience be vnited to our god Which propertie of his office speciall priuileges he hath made most manifest by his resurrection by the sending downe of the holy ghost vpon the Apostles that thereby vve might the better consider the inestimable price of that benefite The sonne of God together with the Prophets Apostles do exhort vs to repentance that we might be renued and clothed with that newe image and regenerate to a celestiall wisdome iustice And to th ende that we might know the deformitie of the olde Adam and be excited to seeke gods image in Christ who is the newe and heauenly Adam we must vse both the lavve and the Gospell The Lavve I saye that vvee stricken vvith feare and dread in respect of our sinnes might be enforced to seke after the true and perfect Phisition who is Christ whoÌ„ the Gospell affyrmeth to be made vnto vs vvisedome redemption iustice and sanctification But wee muste also vnderstande that not onely that iustice which was gotten by Christes blood is transferred vnto vs through gods woÌ„derfull grace mercy but in this regeneration there is a redeliuerie or restitution of certen powers or strengthes in maÌ„ out of the which certen accions issue flowe And yet this restitution is not so perfect as that vve are able eyther to fulfill the Lawe or to be accompted iust before God but it is the fruite of Iustice Imputatiue as they call it albeit in some places other respect it haue the name of Iustice as That I may be founde in him not hauing mine owne iustice which is of the lawe but that whiche is of fayth in Christ. I vvill therfore write somvvhat particularly of the powers restored to the godly in regeneration and aftervvarde I will speake of their accions and vvorkes And first of al mans mind hath certen powers or habilities restored by the holy ghost and a kinde of light kindled in thinges spirituall and diuine Be yee renewed sayth the Apostle in the spirite of your mindes And Renewe the newe man in the knowledge of God. And agayne We all vvith face reueled beholding the glory of the Lodre are transformed into the same image from brightnes to brightnes as it were by the spirite of the Lorde There is then restored some power abilitie vnto mans mind somewhat to vnderstand the diuine and heauenly mysteries and a certayne light to discerne the doctrine of God according to the rule of his worde from false doctrine and heresie For it hath vsually come

which we ouer hastely quenche with corrupte conditions and peruers opinions that the light of Nature can not any vvhere shevve it selfe For veritie giueth place to vanitie and nature eftsoones yeeldeth to corrupt and preiudicate opinions In the which wordes the Diuine writer taught by experience reason and learning signifieth that nature hath yet left in mankinde some small power and operation whiche he nameth sparkes or seedes of vertue meaning no doubt the sinceritie of the harte and conscience and the light of the will vnderstanding which by corruption of nature are so blotted and shadovved in vs that vvee can not beholde our Creator neither yet sufficiently see what is conuenient and honest in a morall life vvhich the second Table proposeth vnto vs. Before the fall of our Parentes when nature was innocent vncorrupted this light of vvisedome and intelligence of things diuine and humaine did shyne brightly in man neither had he theÌ„ only sparks sedes but a plentiful storehouse flowing fountaine of all vertue which the same author seemeth to haue sene in a glimmes whiles that he speaketh after this maner Mannes mynde beeing deryued from the Diuine minde may not be compared vvith any other thing if I may presume to saye so but with God him selfe Which Minde if it be so instructed and as it vvere cured that it be not seduced with error then is it a perfect minde that is to say absolute reason whiche is all one with vertue Cicero seemeth to haue receyued this opinion from the auncient writers For in that he sayth our minds are taken out of the heauenly Minde it is that which the scripture vttereth And God inspired into man a liuing Soule And vvheras he sayeth that it maye in some sorte bee compared vnto God him selfe he meaneth that vvhiche the Scripture sayth And God created manne after his owne similitude And vvhereas he sayeth that yf it vvere instructed and cured in suche sorte that it mighte not be blinded vvith the darkenesse of Errors he meaneth if maÌ„ had not so filthely fallen it should haue bene a perfect minde and an absolute reason that is a sincere and vncorrupt nature But the same Wryter speaketh more playnely hereof in annother place after thys manner What is there J vvyll not saye in Man but thoroughoute Heauen and Earth more Diuine then Reason Which vvhen it commeth to perfection it is very apteâ—y named Wysedome Seeinge then that Reason resteth bothe in God and Manne and that there is nothing more diuine then the same it followeth that through reason onely there is a communion or partaking betwene God mâ—n and amongest vvhom reason is common right reason is also common Whereof it followeth that those onely doo knowe God vvho vnderstande and consider their origine and of spring By these and suche other like sentences we may see hovve the Philosophers intreating of the excellencie of mans nature did gesse and as it vvere dreame of the diuine qualities and operations of Mans soule in the state of Innocencie Which they named a good capitayne guyde to liue vvell and blessedly admonishing vs that we should not extinguish and obscure the same vvith corrupt opinions and peruers maners but rather stirre vp and perfectly confirme the same vvith laudable exercises and wholsome instructions and documents But lest any man shoulde say that I discourse such great weightie matters proper vnto the diuines vvith the authorities of Ethnicks and heathen Philosophers let him also consider that S. Paul that elect vessell of saluation to haue expressed the excelleÌ„cie of mans first estate notably yea and almoste sensibly after this maner For vvhen the Gentiles vvhich haue not the lawe doo of nature the thinges conteyned in the lawe then they hauing not the lawe are a lawe vnto them selues vvhich shew the deedes of the lawe written in their hartes vvhiles their conscience beareth vvitnesse vnto them and also their thoughts accusing one another or excusing them In the vvhich vvords the Apostle playnly declareth hovv that God in the creation of man planted and as it vvere ingraffed a kinde of diuine nature and perfect povver wherby vvithout further helpe of externall doctors or doctrine he vvas both able to fulfil gods coÌ„maundements and also to be a sufficient lawe and scholemaster to himselfe whiles that his ovvne thoughts and proper conscience giueth true verdites and pronounceth iuste iudgement vnto him in all his accions and cogitations This excellent estate and perfect vertue inspired into man by God in creatioÌ„ which novve more is the pitie is loste and extinguished maye the better bee knowen by the nature disposition of brute beastes vnto whom with indignation the holy scripture ofteÌ„times remitteth vs For that wise and omnipotent Creator hath expressed his heauenly wisdome in al his works as Cicero right wel sayth and hath giuen to all liuing creatures both abilitie and instrumentes to execute their operations and functions And although the power of brute beasts together with the nature and efficacie of all naturall thinges by meanes of mans rebellion agaynst his God are vvonderfully impaired yet wee may see also by comparison from them the steppes and print of diuine qualities in mannes nature whereof Tullie according to his manner speaketh as followeth From whence may we more aptly take our beginning then from nature her selfe the common Parent of vs all Who not onely in all liuing creatures but also in Trees Plantes and Herbes hath in euery of their kindes wrought perfection And therefore aswell Trees and Vines as also those thinges vvhiche are more base and lower haue their conueniencie for some are alwayes freshe and greene and some beeing bare in the vvinter in the spring time beeing comforted and as it vvere reuiued vvith the heate of the sunne doo shoote foorth their blossomes agayne Neither is there any thing so mute and closely created but that sometyme it geueth foorth a shewe of his nature and beareth eyther flowres or fruite or beries or sheweth some one thinge or other vvhereby his propertie and qualitie maye bee knowen But if vvee proceede further to beholde the nature of beastes albeit bruite and vnreasonable yet because they haue sence in them their powers and operations may bee more easily considered For Nature hath appoynted some beastes to liue in the vvater some to flye at pleasure in the wide ayre some to creepe vppon the grounde some to vvalke some to vvander by them selues some vvilde some tame and finally other some to lye hidde couered in the earth Nowe euery one of these for that they can not vsurpe the trade and condition of other kindes do conteine them selues within the inclosiers of their owne Natures And as euery beast hath his seuerall and proper eyther inclination or condition and reteyneth the same so hath man his nature muche more diuine and excellent if we may call those thinges excellent that are so by comparison We see

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