Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	person_n	trinity_n	8,176	5	10.0802	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19803	The wonderfull vvoorkmanship of the world wherin is conteined an excellent discourse of Christian naturall philosophie, concernyng the fourme, knowledge, and vse of all thinges created: specially gathered out of the fountaines of holy Scripture, by Lambertus Danæus: and now Englished, by T.T.; Physica Christiana. English	Daneau, Lambert, ca. 1530-1595?; Twyne, Thomas, 1543-1613.	1578 (1578)	STC 6231; ESTC S105155	101,325	186

and trembling Against whom Father Ireneus writeth cloquently and sharply in his 2. booke and 3. chap. But now that I may answere and alleage that which belongeth to this question I say that the Lorde who made all thinges to the intent hee might make the ritches of his glorie and power knowne would specially reueale hymself in creatyng the world by this meanes and maner and by vsing the same to that purpose Wherefore like as it was the parte of a moste wise God to finde out and choose the way that he thought most conuenient to reueale himselfe so is it likewise our duetie too allowe reuerence and adore the same that hee hath chosen For faithe ought to bee the rule and leader of our mindes to vnderstande these woorkes of God by whiche vnlesse wee followe wee shall conceiue nothing holsomly or profitably in all this whole woorke of God bee it neuer so wide and beautifull For as it is writen in the 11. chapt and 3. verse to the Hebrues By faith we vnderstand that the world was made And therefore wee ought not to followe the reason of our owne braines in defining these matters S. But doth not this mention whiche is made of darkenesse which was spread ouer the first matter coÌ„firme Aristotles opinion concerning priuation whiche hee maketh to bee the thirde beeginning of all naturall thinges in his 1. booke of Physikes Fye awaye with this Priuation as a dreame or dotage in respect of a beeginning of the world For how can a Priuation whiche is nothing bee called the cause of a thing as though a man would defend that fyre were the cause of cold Moreouer Aristotles PriuatioÌ„ sticketh fast infused in the matter but the darknesse whereof Moses speaketh was without the bodie of the matter and brought no commoditie to the taking of a fourme which Aristotles priuation doth yea the darkenesse rather tooke away al hope of receiuing fourme so that Aristotles opinion is quite repugnant to Moses The xxv Chapcer Why the spirite of God was vpon this mole and matter S. YOu haue discoursed of the firste matter of this world and of the wouÌ„derful confusion therof or as I may call it troubling togither declare now why Moses speaketh of the spirite of God. M. For many causes specially for three Firste that the creation of the world might bee vnderstoode not only to bee the woorke of the Father and of the Sunne but also of the holy ghost who is likewise in person distinct from them twaine Howbeit if wee consider more narrowly of the woord The spirit of GOD noteth vnto vs in that place not the third person in Trinitie whiche is infinite and comprehended in no place but onely a certein effect and power and presence which reuealed and manifested it selfe there But it is coÌ„mon in the scripture that the giftes and tokens of the holy Ghoste are taken for the holy Ghoste himselfe and when they are recited hee likewise is vnderstoode to bee there by his owne special meanes as appeareth in the 3. chap. of S. Matthewe because wee cannot know hym any other way than through those his effectes and giftes Whererefore the Spirite of God had also his owne proper function and office openly and distinctly in the creation of this world Secondly that wee might know by what power and spirite that first mole whiche was so greate was at the beeginning susteined and helde vp Truely not of it self neither by the waters that were round about it neither by the darknesse that was vppon it whiche rather couered that firste matter whiche was now a growing as it were in a wombe and made it an vntimely fruite but by the almightie spirite of God whiche susteineth and quickneth all thinges by his diuine power by whom that huge and vnprofitable mole of earth and water subsisted flourished was quickned was susteined was reteined and as I may saye made aliue to the ende wee should ascribe all these thinges and their vertues onely to the glorie of God. S. How prooue you that M. For that all thynges at this present doe subsiste and are susteined by the spirite of God although now thei haue gotten their peculiare force and nature and yet were not destitute thereof at that tyme as it is written in the 146. Psalme and 5. verse and the 139. and 7. verse Likewise in the 1. to Timothe the 6. Chapter and 13. verse and Actes the 1. chapter the 28. verse S. What is the third reason M. To the ende it might bee the better declared by what meanes moouing and proceeding all thinges were by God drawne foorth and framed out of that firste matter and mole Euen as wee see at this day that the firste Seeâ—es of thinges after that once they bee sowne by Gods power are not onely susteined but also nourished quickned and made warme and so doe burgein and sendfoorth that bodie which naturally they conteined with in theÌ„ so was it in y first matter of all thinges so that the same Spirite by his power did susteine and nourishe the first seedes of thinges and now also continually mooueth the same howbeit that same action was then more manifestly declared in that there was not as yet any ordinarie vertue of engendring or bringing foorth engraffed into things by the word of God for that was giuen afterwarde And therefore the spirite of GOD manifested himself mightily in those thinges and nourished that mole Whiche thing Moses also teacheth plainly in that kind of phrase which hee vseth S. Expounde your saying more euidently M. Moses woordes do not onely signifie this which I say but plainely declare it S. What woordes bee they M. These that folowe and the spirite of God mooued itselfe vppon the top of the waters S. What is the meaning of those woordes M. To wit that the Spirite of God had giuen a lyuely force vnto that greate mole not onely by whiche it should exist susteine and as it were beare vp it selfe but also that it ingraffed engendred raised vp in it a â—ertâ—uâ—e vertue where by it should afterwarde waxe hot as it were to conceiue and to bringe foorth For the Hebrue woorde Merachephet signifieth both those thinges not onely I saye to susteine and mooue but also to nourish as birdes do nourish their youÌ„g ous also to giue force to wax warme to moue it self Deuteron the 32. chapter and 11. verse which Sainet Paule seemeth to translate to cherish to y Ephesians y 5. chapter and 29. verse Likewyse as the same Spirite of GOD is sayde in the 139. and 7. verse to woorke and to bee sent foorth to the intent that at thys present also things may bee ingeÌ„dered brought foorth Who if hee shoulde cease or bee taken away nothing would grow although the seedes of theÌ„ were sowne and men labored and toyled all that they coulde but woulde lye choaked within the bowels of the earth wombes of their mothers S. But why is the action and woorking of

the maker and creatour of this world and that all thinges were fashioned brought foorth by his hande will power And that I may not traueill in the gathering togither of these testimonies I will here recite vnto you twayne for all the one in the Psalme 104. and 29. verse If thou hyde thy face they are troubled if thou take away their breath they die and returne vnto their dust if thou send foorth thy spirite they are created and thou renuest the face of the earth the other in Isay the 45. chap. and 18. verse For thus sayth the Lorde that created heauen God hymself that formed the earth and made it hee that prepared it hee created it not in vayne hee formed it to bee inhabited And therefore the auncient Fathers commonlie termed the worlde a woorke perfectlie wrought The xvii Chapter Of the causes of the worlde and first of the cause efficient thereof which is God not Angels nor Diuells S. WHiche bee the causes of this world M There bee foure first the efficient or producing cause the materiall formall and finall S. Can you declare them seuerally vnto mee M. I will. S. Tell mee then whiche is the efficient cause M. God and hee onely S. Haue you anye reason wherby you can prooue thys your so short resolution M. Yea I haue And first Moses proueth that it was God y made this world Genesis y 1. chap. In the beginning God made heauen earth And Dauid also coÌ„firmeth same in y 33. Psalme and 6. verse By the woorde of the Lorde were the heauens made and all the hoste of them by the breath of his mouth For hee spake and it was doone hee commaunded and it stoode Likewise Isay in the 44. chap. And Iob the 12. chap. And finally both the newe and old Testament The same also did Anaxagoras the Philosopher signifie sum what obscurely hauing before receiued it by some auncient tradition who called the mynde that is to saye God the Creatour of all thinges who although hee were therefore laughed at by the other naturall Philosophers of his tyme yet he helde the true opinion Howbeeit the Marcionites and after them the Manichees doe vrge farther They say that this world wherin there is sutch disturbance and disorder among thinges is vnworthy to bee called or counted Gods woork For what confusion what calamitie what perturbacion is there seene in this worlde and in all these thinges where wicked men doe rule good men are vexed the Summer sometyme is colde the Haruest greeuous and daungerous and sutch other like accidentes doe happen And therfore if wee say that God made these things God is not the auctour of order in the world but of greate confusion S. But what is your opinion hereof M. They iudge amisse for God is the creatour and producyng cause of all those thinges and substaunces wherof the world consisteth and not of the confusion and disorder whiche now is and afterward came vppon them for that is the effect of mans transgression and a great part of that vanitie wherunto in the beeginnyng through Adam all thinges were subiect Romanes the 8. chap. Therefore it is not caused by GOD neither ingraffed by hym nor proceedyng from hym For hee created all thinges first good and in good order and subiect to no disorder confusion or deformitie So Romulus builded the Citie of Rome not those seditions which many hundred yeres after his death sprang vp at Rome through y ambition of men Wherfore against the Marcionites and Manichees we ought to distinguishe and deuide the thinges themselues their nature and substance from the deformitie whiche afterward hapned and came vpon them For the Heathen Philosophers themselues as Thales for example haue called this worlde a beutifull woorke and counted it woorthy of God agreate deale better than those Heretikes haue doone S. Proceede then with that which you began M. It was God therfore that created and fourmed this worlde what GOD Forsooth hee which is one in substance and three in person to wit the Father the Sunne and the holy Ghost and so is it to bee vnderstoode that God made the world to wit that it is the woorke of them all three indifferently and not either the Fathers or the Sunnes or the holy Ghosts specially or principally the woorkes also of the whole Trinitie are vndiuided althoughe the woorkemanship of either of the persons is distinct in the self same woorke S. Declare this which you spake more plainely M. Meses teacheth in the 1. of the Genesis that the Father wrought in the creation of the worlde and also the woord that is to say the Sunne like wise the holy ghost The father createth by his wil the woord or y Sunne createth by woorkinge and bringing foorth and the holy Ghost treateth by implaÌ„ting of strength and nature and by giuing of motion and life whiche is in euery thinge for the bringinge foorth and preseruation therof And therfore S. Ihon in the 1. chap. and 3. and 14. verses when hee had declared that all thinges were made by the woorde hee saieth afterwarde that the same was the Sunne of god Wherfore the Sunne is and is also rightly called the creatour of the world And the holy Ghost giueth strength to liue and to mooue and also susteineth both that they may exist and liue also continue bee preserued Wherefore hee also in the creation of the world woorthily challengeth vnto himselfe some parte of so woorthie a woorke which also by Isay in the 40. chap. and 7. verse and the 41. chapter 29. verse are plainlyascribed and attributed vnto him S. There bee othersome that doe otherwise interprete this which you saye and by this name VVoorde and also the holy Ghost do not vnderstand certain substances or any thinge existing of themselues but suppose rather that thereby the meane is taught by which this worlde was made to wit not that by anye engin or frame not by ironwoorkes not by any handie crafte so hugie a mole was framed and brought foorth but onely by the commaundement and the word of Gods will that is to saye onely by the declaring and publishing of Gods decree which of it selfe is of sufficient power and efficacie M. I doe not deney but that those thinges which vnto vs of their owne nature are misticall and incomprehensible are opened and declared by suche parables set and set foorth in such wordes metaphores as by vs they may bee vnderstoode To wit that the eternall Sunne of God is called the woorde and the holie Ghost which is that diuine person substancial vertue subsistinge by it selfe and proceeding from the Father and the Sunne and is distinct notwithstaÌ„ding is called a spirite But forasmuch as the scripture in an other place teacheth that that woorde is not a certain sound or declaratioÌ„ of Gods will a certeine common enuntiane or spoken woord that the spirite is not a power and vertue infused into thinges but that hee

that spirite discribed as it were by a certaine wagging and moouing of himselfe and breathing foorth of a winde M. Bicause the signification of the presence and action of the Holy Ghost is expressed by thys moouing breathing like as in an other place the Doue was the signification of the presence of the same holy spirite Mathew the 3. chapter and 16. verse In an other place also the firie tongues were seales and signes of his operation and giftes â–ª Actes the 1. Chapter And in an other place also blowinge and breathinge out of the mouth Ihon the 20. Chapter and 22. verse Although the same Spirite of God which is GOD also is not a winde indeede howbeeit his woorking is signified and noted by this misterie of moouing breathing for hee is a quickninge Spirite and lyfe is specially knowne by wagginge and moouinge and discerned from death which is an euerlasting and senselesse quietnes of all thinges So that it is sufficiently declared by that kinde of the misterie to what end the spirit of God was present and also what hee did to wit hee gaue force vnto thinges S. But why did that spirite remaine vppon the vppermost face of the waters for asmuch as Moses sayde not that the water was created beefore and hee mighte also haue lyen in the middes of this mole and so haue warmed and susteyned the whole masse within as it were leauen or a fire M. That the water was created by God at one time with the first earth Moses declareth sufficiently when he addeth by and by and darkenesse was vpon the face of the deapths that is to saye vpon the mole of waters And these woordes doe declare that both those elements made but the mole of one bodye whiche truely at the firste was disordred consisted of them twaine togither herein ther can consist no doubt But why that force and spirite of GOD did specially appeare in the top of the waters that is to say of the whole mole and not in the bottom or middes the reason is this not that it did not pearce also vnto the very deapthes but susteined onely the vppermost face of the mole for the Spirite of God reached at that time euen vnto Hell. Psalme 139. the 5. verse filled also with his power and went throughout euery parte of this mole were it neuer so secret hiddeÌ„ but forasmuch as it pleased God that all these thinges shoulde so bee extant and doone to the ende his power shoulde bee manifest open and easie to bee knowne not hid and couered â–ª it was behouefull that his misterie and tokens should appeare and showe themselues in the vppermoste parte and openly not in the bottome of the whole mole or in the middest thereof that is to saye in secrete and out of fight Moreouer it was necessarie that the same spirite shoulde compasse and nourish the whole mole and not one parte onely whiche came to passe by the houering and moouing of the same Spirite about the whole mole S. Why doth hee call them earth water and heauen whiche were not yet distinct by that name or separated by their proper natures for they were so called the daies followyng after that these thinges were diuided one from another M. As for heauen God had made it at that time and it was called heauen but the Etymon and cause of the name is vnderstoode by the latter woorkes whiche was the stretching foorth and the woorkmanship of the second day And thus are thei termed heauen and earth by anticipation leste if these bodies were signified by no names the thinge it self could not bee declared Beesides this inasmuch as these thinges are also afterward called by their owne proper names it is a signe that there is none other substance added vntoo them but the same reteined which was in them when as yet they were confused but onely beautie added whereby they were dinstinguished from other thinges of diuerse kindes and also made more beautifull in themselues S. What doe you allowe and renue the opinion of Anaxagoras who thincketh that in the beeginninge all things were mingled togither and that euery thing was made one of an other and termeth the firste beginninge of all thinges but a distinction and separation out of a certain confused heape wherin they were beefore M. No not so for I doe not saye that within the same mole of earth whereof I doe now dispute there were hidden and buried trees alreadye framed men fourmed or cattell and beastes shapen and that they were couered and infoulded within certeine plightes and fouldes and so were extant as Anaxagoras thought but Moses confuteth this who sheweth that those things which were brought forth the daies following were made and not onely seuered neither taken and separated as it were out of a certeine heape and stoarehouse of all thinges Howebeeit I maye truely saye with Sainct Augustine that the seedes of all thinges were at the first yea and that throughly infused into that first matter which seedes were not diuerse from the substance of the earth and yet laye hidden within the bowels thereof but the earth beeing made apt by the woorde and woorking of the Spirite did afterwarde bringe foorth those thinges which it pleased God shoulde bee in the worlde To conclude howe shoulde wee bringe in this Anaxagoras confusion since wee reade so playnely in the holy Scripture that the matter of heauenly thinges is diuerse and separated from the matter of earthly thinges And as I suppose that heauen which as it is written God made the fyrst daye when he made the earth was the matter of all heauenly thinges The xxvi Chapter Of the matter of heauenly thinges that are visible S. BUT what shall wee thynke of that fyrst Heauen whiche was the matter of heauenly thinges M. That it was not this place whiche is called the aire or this open spreadyng abroade whiche was created the seconde daie Genesis the 1. chapter and 8. verse but rather that the matter of heauenly thynges was by God prepared whiche by a generall name is called heauen S. What maner of thyng was that heauen whiche you call the matter of heauenly thynges M. Uerely firste it was obscure and darcke although it were made of a moste subtile and fine substaunce but vnshapen and disorder not trimme to sight nor separated by space or distaunce of place from the mole of earth and water as it appeareth in the 1. Chapter of Genesis and 6. verse but was as yet neere vnto it and touched it S. What was it needfull also that the heauenly matter should bee stieped in the water as the earthly was to the ende that the heaueÌ„ly bodies should afterward bee made thereof M. Fie for shame Wee read not that those heauenly bodies to wit the Sunne the Moone the starres and all that whiche is called the region of heauen whiche God hath placed aboue the elementes were so made out of heauen as the earthly were made out of the

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