Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	love_n	love_v	5,814	5	7.1381	4	false

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

his awne giftes in vs. And so he calleth faith whereby we ar iustified one grace euerlastinge life another grace verie truly godly to the coÌ„fusion of the commune idols souldiars Other expouninge grace for grace grace vpoÌ„ grace reach that out of this fulnes of his sonne god gaue to our fathers vndre the old testameÌ„t the spirite of feare whereby as childreÌ„ vndre a scolemaster thei were kepte in restrained that thei shuld not straie abrode after fleshlie lustes but be led forth framed to some godlines And in the new testameÌ„t he giueth the spirite of fredoÌ„ whereby with more fraÌ„cke free hertes with more ioiful courage by the motioÌ„ of the spirite we do the thiÌ„ges that please god Not that our fathers were al together voide of this free spirite but bicause of their childlie age thei were more kepte vndre by feare the spirite was not so richely largely giueÌ„ to theÌ„ as to vs I meane vniuersally touchinge goddes ordinarie dispeÌ„sation For to some special persons the spirite was as largely giueÌ„ and more largely thaÌ„ it is now The exposition of other is that God loueth fauoreth vs bicause of the loue fauor that he beareth to his sonne as S. Paule writeth that he hath made vs acceptable in the biloued For by nature we ar the childreÌ„ of wrath the loue fauor that we finde iÌ„ goddes sight is for that that of his awne goodnes he hath made vs the membres of his most derely biloued sonne so loueth vs as a parte of his sonnes bodie Other thincke that the meaninge of these wordes is that God powreth al his graces in to the lord Iesus by him coÌ„ueieth the same vnto vs as by a conducte pipe I leaue to your choise which of these expostions you wil folow The law The nature of meÌ„ is coÌ„munely ether to giue to litle or to much reuereÌ„ce to Goddes ministers And to despice them while thei liue and whan thei be ded to make them more thaÌ„ saintes In the time of the lordes coÌ„uersation vpoÌ„ erth the Iues had Moses in such reuereÌ„ce and estimation that thei made him verie litle lesse than a God In Moseis person thei gloried Moseis person thei bosted and extolled aboue the starres Thei had this also that thei so pust vp them selues in their knowlege of Goddes wil and in their holie perfecte worckes wrought accordinge to the rule of the law as that thei excelled al other meÌ„ were halfe goddes vpoÌ„ erth and more mete to be placed in paradise amonge the heaueÌ„lie spirites theÌ„ to walke in this vale of miserie amonge sinful men Wherefore Io. Baptist to plante Christ Iesus in the hertes of theÌ„ to whoÌ„ he was sent to be a teacher and the better to aduance his glorie laboureth to pulle those two great hindrauÌ„ces out of their hertes namely their preposterous gloryinge in the persone of Goddes minister and their vaine confideÌ„ce in their awne holines and righteousnes And first he setteth vp the lord Iesus far aboue Moses makinge a comparison betwene the office of Moses and the lordes office For he assigneth to Moses that he ministred and gaue the law to the people he assigneth to the lord Iesus that he hath brought grace truth Now there is aÌ„ excediÌ„ge greate differeÌ„ce betwene these two offices For th one is the ministration of death and condemnation thother of life iustificatioÌ„ The law in dede prescribeth vnto vs true holines certainly sheweth vs what we ought to do and to leaue vndon in euerie pointe but while thereby ether it represseth restraineth meÌ„nes raginge lustes or coÌ„uinceth al men proueth that thei do not the thinges thei ought to do nor eschue the thinges thei ought to eschue as S. Paule lernedly and truly writeth it encreaseth sinne worcketh wrath killeth and condeÌ„neth vs. It encreaseth sinne bicause the more our lustes ar restrained the more ragingly thei burst out It worcketh wrath bicause that whan our lustes ar bridled we ar angrie with God for puttinge that snaffel in to our mouthes so to our other vices we adde disobedieÌ„ce stubburnnes murmuringe against God It killeth and condeÌ„neth bicause it pronounceth al meÌ„ accursed that kepe not the thinges prescribed taught in it to the vttermost title where as we perfirme not one iote perfetly as we shuld But here we must know that the law of hir selfe of hir awne nature hath not these effectes but by accideÌ„t that is by the meanes of our vicious nawghtie corrupte nature For the law is good holie iust worcketh not coÌ„deÌ„nation of hir awne nature but bicause our sinful nature can abide no good thinge therefore of necessitee it must be condeÌ„ned by that that is good whaÌ„ the same is laied vnto it The propre cause is not in the summe beames that they make a carion to stincke the more but in the nature of the carion For thei shine upon other bodies without such effecte If our nature were good the law shuld be most liuelie and coÌ„fortable vnto it Now bicause it is corrupte poisoned the law worcketh not the thinges that it wold and shuld but the thinges that such a nature wil only suffre to be wrought Grace and truth We haue now the office of Moses letre vs on thother side coÌ„sidre the office of the lord Iesus But first lett vs vndrestande the wordes By grace some vndrestande that that maketh vs amiable and acceptable and getteth vs fauor before God meÌ„ By truth thei vndrestande true sincere perfecte sounde and sure righteousnes Other by grace in this place vndrestande forgiuenes of sinnes and by truth the fulfillinge of al the figures and shadowes of Moseis law In which so euer signification you shal take the wordes the sense shal be good and godlie For the lorde Iesus maketh vs amiable and acceptable in Goddes sight apparellinge vs with his awne swete smellinge garmeÌ„tes that is with his awne holines and he renueth our mindes vnto true sound and fast abidinge righteousnes he also hath optained for vs remissioÌ„ of our sinnes hath perfirmed al that was shadowed in Moseis law For he hath washed sanctified and purged vs with his awne blood He hath suffred death in our stede and offred him selfe a slaine sacrifice vpon the crosse to be a perpetual satisfaction for the sinnes of al Goddes chosen to appease for euer Goddes wrath kinled against sinne And here we ar clearely taught that the law cold not bringe these thinges to passe Wherefore al thei that haue assigned righteousnes and acceptation in Goddes sight to the dedes of the law or haue sought anie holines anie forgiuenes of sinnes anie sparcke of grace life other waies than by the lord Iesus only alone haue miserably begiled them selues to their perpetual confusion and perdition Let vs my brethern be no more deluded but resorte to the true fouÌ„taine of al heaueÌ„lie graces draw from

before we may discouer their extreme folly with another demaunde For we may aske whether God be good and mercifull of hys owne wil or agaiÌ„st his will For if he be good and mercifull of his own will and wil goeth before all thinges that are chosen by wil thaÌ„ there was a time or space whan God was not yet good and mercifull but consulted toke deliberatioÌ„ aboute those thynges Item we may demaunde of them whether the father be God of his will or against his will If of his will than after these mens high wittes his wil went before his essence and beeing If agaynste his will who constrayned him â–ª who seeth not nowe the outragious madnes and extreÌ„e fransie of these wilde spirits For in dede in naturall thynges no will goeth beefore whiche will hath place only in those thinges that bee withoute the substaunce of him that taketh deliberacioÌ„ But here we wil make an end of this lecture Let these words of the Euangelist my brethren which we now haue treated sinke depelye into your heartes which weighe downe so greate heresies and teache vs so excellent and so diuine thinges as the angels can not attaine vnto Let vs consider how great goodnesse of God this is that he hath vouchsafed to open vnto vs the moste reuerende temple of his diuine maiestie and lette vs prayse hys holy name therfore and bee thankefull Â¶ The second readyng ANd the word was wyth God Before the worlde was made there was nether time nor place And therfore the worde beeing a thyng subsistinge in the beginninge beefore any thing was made could be no where but with god and in god For than ther was nothing but God And so he must nedes be of the same substance that god is of For if he were not of the same substance and yet was in the beginning that is to say euer a thing subsistinge with God than the proprietes of God shoulde be takeÌ„ away The proprietes of God ar to be infinite and to be omnipotent But if they were two sondrie diuided substances neyther of them shoulde be infinite nor omnipotent For where the one wer the other shold not be nor where the power of the one the power of the other Their substance than of necessite muste be one and the same and yet these words shewe manifestly a difference in the godhead For it were a great absurdite to sal the worde was with god if there wer no maner of difference betwene god and the word For who can say of one thing hauing no maner of difference that that thing hath a thyng wyth it Who canne saye without absurdite in suche a ringe there is a diamonde and in the diamoÌ„de or with the diamonde there is a diamoÌ„d speaking of one only diamond Thus we may say in such a ring there is a diamoÌ„d and in the diamonde a point a rase or a vertue to take awaye the power of the adamaÌ„t stone for there is some differeÌ„ce betwene the point the rase the vertue the diamonde it selfe So thaÌ„ whaÌ„ we say a thing is with a thing there is a differeÌ„ce betwene the thing with which it is and the thing that is with it These words therfore forceably ouerthrowe another heresie namely of Sabellius who affirmed that there was no distinction of persons in the Godhead And that these woordes the father the sonne and the holy gost were only sondrie titles and names geuen to one persoÌ„ as one and the selfe same man may some times be called tall some times fayre and some times valiant c. So he mingled and consounded altogether teachynge that god the father was sometimes called the father sometimes the sonne and soÌ„e times the holy gost But we holde leaning to the euidente trueth of Gods worde these three distiÌ„ctions these three sondrie persons vnmingled and vnconfounded so that the father is not the sonne nor the sonne the holy gost or the father As in the sunne that shineth ouer vs we see three things vnconfounded and vnmingled For we consider the sunne by it selfe the lighte by it selfe and the heate by it selfe The light is not the sonne nor the heate the light but they be three distinct thinges I say nor this as though the material suÌ„n could sufficiently expresse the thinges of the godhead For no creature can expres that mystery Yea no corporal thyng can expresse a spirituall and mindly thynge But I speake it to shewe you some waye for the stayeng of vnquiet heades that sondrie thynges maye be in one vnconfounded and vnmingled that is euerye one abiding still in his propre nature Now that these three distinctions be in the godhead I wyll brieflye shewe you out of gods worde And firste I wyll beginne wyth the holy goste In the .14 of thys gospell the Lorde himselfe sayeth I wyll entreate the father and he shall geue you another comforter This word another noteth a difference betwene the sonne and the holy gost For it can not be sayd of one and the same hauige no difference that he is another besydes hym selfe Agayne speakyng of the holy gost in the .16 cha he shall receaue sayeth the Lorde Iesus of myne and shal shew forth vnto you These wordes also declare a plain difference betwene the sonne and the holye gost For he coulde not haue sayed he shall take of myne if there had not been a difference betwene hym that taketh and him from whom he taketh Nowe a difference both betwene the sonne and the holy gost also betwene the father the holy gost may be easely and plaiÌ„ly gathered out of these words whan the comforter shall come whom I wil sende vnto you from the father the spirite of trueth which procedeth from the father he shal witnes of me For ther is a difference betwene him that sendeth and him that is sent there is a differeÌ„ce betwene him that procedeth him froÌ„ whom he procedeth And that there is a differeÌ„ce betwene the father and the soÌ„ne these wordes of the Lorde Iesus teach vs sufficiently I the father HEN ESMEN are one For the plural noÌ„bre noteth two If there had been no distinctioÌ„ betwene the father the soÌ„ne he sholde haue said I the fatheram one not ar one These wordes also that we haue in hande the worde was with God proue the same ineuitably as I haue said Here I must warne you of another error that whaÌ„ you heare that the worde is with god springeth out of god the father ye imagine not that he departeth and is diuided froÌ„ the father is a substance a part For our former example of the sunne maye teache you that that is not of necessite For lighte is with the sunne issueth out of the sunne yet departeth not ne is diuided froÌ„ the suÌ„ne And though no example could shadow the matter vnto vs yet the trueth is that goddes sonne is so with god and so begotten of God and

Selected quad for the lemma: spirit_n

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