Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	reason_n	7,423	5	5.8303	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69226	A confutation of atheisme by Iohn Doue Doctor of Diuinitie. The contents are to be seene in the page following	Dove, John, 1560 or 61-1618.	1605 (1605)	STC 7078; ESTC S110103	85,385	102

of Christ for asmuch as they did yeelde benignos influxus et amica lumina as the Astrologers call them the best influences and moste fauourable Aspects vnto the natiuitie of him of whome they receaued their influences their lights their Aspects and all their heauenly vertues The wise men which came from Persia to Bethleem although they could not knowe Christ by the heauens yet the heauens gaue them two manner of wayes to vnderstand that a man shold be borne which in glorie honour vertue and pietie should farre exceede all other men For first the sixt yeare before our Sauiour was borne there was a coniunction of Iupiter and Saturne in Cancer which mooued all the Astrologers then liuing to say that shortly after there should insue a verie great change and alteration of Religion Secondly the constitution of the heauen which was at the time of our Sauiour his birth in the 42. yeare of the Empire of Augustus the 24. of December a little before midnight did testifie the same For in it the Horoscopus was the eight part of Virgo which signifieth change of Religion Saturne was in the highest part of the heauen Sol in the lowest which did shewe that such a Childe was borne which might cause the world to wonder And as Albertus Magnus citeth out of Albumasar the great Astrologer ascendi in prema facie illius signi virgo pulchra et honesta habens in manu sua duas spicas et nutrit puerum et vocat ipsum puerum quaedam geÌ„s Ipsum et ascendit cum eastella virginis Non quod subiaceret stellarum motui qui creauit ipsas stellas sed quia quum extenderet coelum sicvt pellem formans librum vniuersitatis noluit literis eiusdem de esse ex his quae secundum prudentiam suam in libro aeternitatis sunt scriptae etiam elegantissimum illud a natura quod de virgine nasceretur et per hoc innueretur homo carnalis et verus qui non naturaliter nascebatur There arose in the first aspect of the signe Virgo a faire and chaste Virgin hauing two eares of Corne in her hand and a Childe in her armes which Childe some nations doe call Iesus not as if he that made the starres were any way subiect to the motion of the Starres but that hee which stretcheth foorth the heauens as a scrole of Parchment when hee writ the booke of nature might not want witnes out of the booke of nature of that which before was contayned in the book of aeternitie which was his secret decree that a Virgin should bring foorth a Childe and so he should be described to vs to be a natural man although not borne after a naturall manner Thus haue I proued the comming of Christ by manie witnesses of meÌ„ of deuils of stars senseles creatures cyted out of prophane stories because the Atheist wil not beleeue the testimony of God Angels in the holy Bible Yet for their better satisfactioÌ„ concerning diuers particulars I will alleage them reason so far as faith may bee made manifest by reason that if possibly it may be they may be brought to the acknowledgment of the truth They aske vs what neede there was that the Son of God should take our flesh and whether God was not able to saue vs by other meanes I answer Man offended God therfore it behoued man to make satisfaction but maÌ„ alone was not able to satisfye therefore God maÌ„ were ioyned together I proue the minor that man alone was not able to satisfie because God would not be satisfyed but by sacrifice no sacrifice vnlesse it were infinite could suffice That an infinite sacrifice was requisit I proue by these reasons An infinite offence cannot be purged but by a sacrifice answerable to the offence but mans offence was infinite in two respects first of the infinite God-head w t was offended secondly of man himself w t was the offender which although he be finite yet voluntate peccandi in infinitum rapitur hee hath an infinite wil desire to coÌ„mit offences And againe as man alone was not sufficieÌ„t so it was not for God alone to worke this worke of our redeÌ„ption because there was no sacrifice sufficieÌ„t to pacifie God but by death as man without God could not ouer-come death so God without man could not suffer death therefore it was required that the Sauiour of the worlde should be God incarnate and so God and man to make one Christ might be vnited together They aske how it came to passe that man offended For their satisfaction I answere God made two especiall creatures to his owne Image indued with vnderstanding Angels and men hee gaue theÌ„ two giftes wherby they might continue their happy estate knowledge to distinguish betweene good and euill freedome of will to choose one leaue the other so that they might choose whether they would fall or stand The Angelles first fell the cause of their fall was pride the obiect by which they were puffed vp the reflection of themselues vpon their own selues beholding their owne glorie and that excellencie whereunto they were created For they could not be proud without an obiect there could be no other obiect to make theÌ„ proud but themselues For God was so farre aboue them in glorie that the sight of him would make them rather to haue a meane conceite of themselues and as for man he was farre beneath them that they took no such delight in looking so stedfastlye vpon him as to compare him with themselues And therfore they beheld themselues in themselues and so being delighted with their owne glory manie of them forgot their owne selues how they were subordinate vnto God and so their seruice duetie towards God was interrupted which did consist in perfect loue sincere adoration and imitation of him And for this cause they were cast downe After their fall they enuied that man should stand and mooued him to disobedience the outward obiect which allured him to disobedience being an Apple they mooued him to take the Apple by false suggestions that so his estate should bee aduanced Now both Angells men had fallen it pleased God to restore man againe but not Angells for these two causes First the Angells being first in the praeuarication seduced man and were the cause of his fall Secondly the Angells being Spirits and not bodies were of greater perfection then man was therefore better able to withstand sinne and all manner of temptations then man was and therefore God was more highly displeased with the sinne of Angells then he was with the sinne of men And therefore hee sent his Sonne for the redemption of Man but not of Angells They aske why the Father tooke not flesh rather then the Sonne why the Sonne being incarnate had his conception of the holy Ghost without begetting how he could be borne of a Virgin and wherefore he was so borne

especiall thinges which may best serue for this purpose The Scriptures foretolde long before the time that the world should be conuerted to Christian Religion all Nations should beleeue and submit themselues to the obedience of the Faith a thing in mans iudgement not to bee expected For the Prophet saide concerning the Kingdome of Christ I meane his Kingdome of the Gospell or of Grace The Heathens raged the people murmured against the Lord and his Christ but in vaine the Kinges of the earth stood vp banded them selues and the Princes assembled themselues togeather But he that sitteth in heauen shall laugh them to scorne the Lord shall haue them in derision Euen I haue set my King vpon Sion mine holie mountaine I will declare the decree that is the Lorde hath saide to me thou art my Sonne this day haue I begotten thee aske of me and I shall giue thue the Heathen for thine inheritance and the endes of the earth for thy possession There could not be a more vnlikely thing foretolde and yet it was fulfilled long since no Atheist can denie it Tertullian to this purpose saith who was able to gouerne the world but onely Christ of whome it was foretolde that his Kingdome should be extended ouer the whole world The Kingdome of Salomon saith her was confined within the Land of Iudaea from Dan to Beersheba and his territories did reach no farther Darius raigned ouer the Pabylonians and Persians but no farther Pharao ouer the Aegiptians and there his dominion ceased Nabuchodonozer was a great Monarche yet he reigned not ouer the whole worlde but onely from India vnto Aethiopia the like may bee saide of the Greekes the RomaÌ„s which were called the Lords of the world and yet the whole world was not knowne vnto them much lesse subdued by them But as for the Kingdome of Christ it hath extended it selfe farre and wide the Gospell hath bin preached in al places and receaued of all Nations of the Parthians Medes Elamites the inhabitantes of Mesopotamia Armenia Phnygia Cappadocia Aegipt Pamphilla Asia Africa and the vttermost Indies Of this assertion there bee so many recordes that it cannot bee denyed As for some few things which are foretolde in the Scriptures not yet fulfilled as namely the conuersion of the Iewes and the destruction of Antichrist the time is not yet come to passe that they should be fulfilled for all thinges must be performed in that due time which God in his secret wisdome hath appointed There are other thinges also foretolde which must goe immediately before the ende of the world which are not yet performed because as you see the ende is not yet But it is a sufficient argument to induce Infidelles to beleeue that all these thinges shall come to passe because they see all other things alreadie performed in their time and order For as hee that sometimes lyeth shall not bee beleeued though hee tell the truth so hee which alwaies hath tolde the truth cannot without impietie bee suspected of fallhood God cannot deceaue or bee deceaued And which is not to bee omitted St. Peter did prophecie that at the latter end there should bee such Atheistes which should denie these thinges and the Prophecie is now verified otherwise this my labour might haue bene spared their impiety maketh it good which the Prophet hath foretolde Againe there is in Daniel an auncient Prophecie concerning the death of our Sauiour Christ euen the verie time and computation of yeares is defined when hee should be put to death Seauenty weekes saith hee are determined vpon thy people and vpon the holy Cittie to finish the wickednesse and seale vp the sinnes and reconcile the iniquitie and bring in euerlasting righteousnesse to annoynt the moste holy From the going foorth of the commaundement to bring againe the people and build Ierusalem to Messias the Prince shall bee 69. weekes and after he shall bee slaine but so that for one weeke hee shall teach but in the middle of the weeke hee shall cause the Sacrifice and oblation to cease But these weekes are annuae hebdomadae euery weeke is seauen yeares and so reckoning weekes consisting of yeares not onely of daies as for euery day in the weeke should be reckoned a yeare 70. of Daniels weekes make 490. yeares But the Temple which was the first and cheifest thing reaedified in Ierusalem began in the second yeare of Cyrus the builders were hindred 42. yeares as it appeareth out of the Gospell and in the 46. yeare it was finished because the laste 4. yeares they had quietnes Longimanus in the second yeare of his raigne giuing foorth a newe edict that they should builde without molestation and no man vnder payne of death should hinder the workemen as in times past they had done From the second year therfore of Longimanus the Emperour to Alexander the great were 145. yeares from Alexander to the natiuitye of our Sauiour 310. from his birth to his baptisme 30. these being put together make yeares 485. so the 69. weekes make 482. yeares but at his baptisme the whole 482. yeares that is 69 were fullye complete and ended In the next weeke or 7. yeares our Sauiour taught the people and in the middle thereof that is in the fourth yeare he was put to death What Iewe or Atheist can except against the truth of this Prophecye A second proofe that the bookes of the Bible are the worde of God is the generall consent and agreement of so many writers which writ at diuers times in diuers places remote one from an other in diuers languages and vpon diuers occasions all writing of one and the selfe-same subiect all agreeing in Doctrine none contradicting other that they might not so fitlie bee termed diuers writers as diuers pennes of the same writer The bookes of Moses were written in the wildernesse of Iosua Iudges and the Kinges in the land of Promise of Daniell in Babylon the workes of St. Paule some at Rome some in other places as Athens Ephesus Laodicea Nicapolis St. Iohns reuelation in Pathmos the Booke of Iob no man knoweth by whome when nor where The Bookes of Moses about 2554. yeares after the creation of the worlde the Psalmes some of them 605. yeares after Moses the bookes of Ezra after the returne from Captiuitie about 605. yeares after Dauid by whome manie of the Psalmes were made Betweene Dauid and the Captiuitie Esay and Osee vnder King Ioathan Achaz and Ezechiaz Ieremie vnder Iosias Ioachim Zedechias Ezechiel Abacuc Daniel in Captiuitie and the whole new Testament long after the olde yet all agree as the diuers thunders which haue one voyce foure Beastes which sing one song Vox tamen vna manet qualem decet esse sororum Damascen compareth them to a Garden bedecked with varyetie of hearbes of excellent vertue which are to be gathered one by one and yet to make one Garland or diuers precious stones in one brest-plate

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