Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	holy_a	spirit_n	8,932	5	5.4539	4	true

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

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

coÌ„preheÌ„de with their litle wittes But we must coÌ„sidre that god is best knoweÌ„ yea only knoweÌ„ to him selfe we must thinke him to be such as he hiÌ„ selfe hath opened vnto vs that he is not such as we caÌ„ imagine him or coÌ„preheÌ„de him Now he hath taught vs that there is one god the father the sonne the holie gost That the father is god the sonne is god the holie gost is god yet not three goddes but one god Three distinctions three proprietes as the good fathers speake three persones to be in the godhead he him selfe hath taught vs by his special instrumeÌ„tes sent by him in to the world to teach the assured truth And it foloweth not in dede herevpon that there be three goddes For these three haue one substaÌ„ce if it be lawful to vse that terme in this matter one essence one beinge I grauÌ„te it shuld folow that there were three goddes if they were three sondrie diuided substances But now the substaÌ„ce and essence is one and they differ not therein they differ only in proprietes and persons This is the proprietee of the father that he is the fouÌ„taine head springe of al begetteth his sonne This is the propriete of the sonne that he shineth from the father issueth and springeth out of him and is begotteÌ„ of him This is the proprietee of the holie gost that he procedeth from the father and the sonne If anie maÌ„ wil aske how this trinitee can bein aÌ„ vnitee aÌ„ vnitee in a trinitee the same declareth that he wil not be satisfied vntil he haue eÌ„tred in to the secretes of god and know al that is in god and be as wise as god and compreheÌ„d that that is infinite and vnmeasurable within the smal compasse of his franticke head and so in dede shew him selfe to raue and to be more mete to be placed in bedleem than in the companie of Christiane meÌ„ Whan god hath once clarely and certaiÌ„ly saied it it is our parte to thincke it to be as he hath saide it to be For surely it maie be it is whan he hath plaiÌ„ly saide it though our reason caÌ„ nev reach it And that god hath said this with cleare wordes it shal most euideÌ„tly appeare out of S. Ioannes doctrine whaÌ„ it shal be weighed For I doubte not but that we al acknowlege that what so S. Io. saieth god saieth And whaÌ„ we know that god hath certaiÌ„ly said it we wil beleue it though it seme neuer so much repugnant to reason For we refuse not al that is repugnaÌ„t to reason but whaÌ„ the same is repugnant to goddes worde And to saie the truth this matter is not so much repugnaÌ„t to reason as it is aboue the reach of reason In the beginninge was the word The word was in the beginninge By the worde the euangeliste meaneth the secoÌ„de person in the holie trinitee namely our lorde Iesus Christ touchinge his diuine nature as it appeareth afterwarde whaÌ„ he saieth the word became flesh Here we must coÌ„sidre why goddes sonne is called a worde AunciaÌ„t writers coÌ„sidre a worde two waies For thei teach that there is an outwarde worde aÌ„ inwarde worde The outward word is that souÌ„deth passeth awaie The inwarde worde is the coÌ„ceipte of the herte which remaineth stil in the herte whaÌ„ the souÌ„d is past So thei saie that god hath an outwarde worde which is sounded pronounced writteÌ„ in bokes that he hath an inwarde worde which remaineth with in him selfe where of the outwarde worde is an image effecte frute This inwarde worde euer remaininge in him is called his sonne as the coÌ„ceipte of the herte maie be called the engeÌ„dred frute of the herte and the hertes childe Thei thincke also that he is called the worde of god bicause that as a worde is the image of mannes minde representeth it vnto vs so the Lorde Iesus is goddes image and most liuely representeth vnto vs his power his godhed and his wisedom For what so euer is in the father shineth in the sonne Some other thincke that the worde here is taken for a thinge after the hebrue maner of speakinge For the hebrues vse DABAR which signifieth a word for a thinge Whan Esaie the prophete asked kinge Ezechias what the Embassadors of Babilon had seeÌ„ in his house he aunswered thus They saw al that was in myn house lo haiah dabar there was not a worde that is to saie anie one thinge that I shewed not vnto them in my treasures The prophete replieth Beholde the daies comme that what so euer is in thy house shal be takeÌ„ awaye what so euer thy fathers haue laied vp in stoare vnto this daie shal be caried to Babilon lo ijvather dabar there shal not a worde remaine saieth the lorde that is to saie there shal not one thinge be left behinde The angel also in S. Luke whan the Virgine Marie meruailed how she shuld conceaue a childe without mannes helpe said vnto hir no worde shal be impossible vnto god that is no thinge shal be impossible for him to do So than after this understandinge S. IohaÌ„nes meaninge is that in the beginninge there was a diuine heaueÌ„lie thinge with god The greke vocable logos which S. Iohan. vseth hath sondrie significatioÌ„s and amonge other beside coÌ„municatioÌ„ and talke it signifieth reason and wisdoÌ„ which singificacion agreeth ryght wel For Salomon calleth that thing wisdoÌ„e that was with God beefore the foundacion of the world was laied and that was AmoÌ„ before him that is to saie as the Hebreues expoune the worde a director For by that wisdome God made all thinges and doeth all thinges as it is there expressed by me kinges raigne Princes enacte righteousnes c. Surely in my minde S. Iohn hath respect to the first cha of Genesis and openeth the same vnto vs. For Moses saith not simply that God made all thynges of noughte but that he spake and made thinges that is to saie that he made all thinges by his worde By the worde than I vnderstande Goddes vertue and power wherby he hath opened and as it were set abrode himselfe in makynge all thinges in preseruing maintaining theÌ„ in their state finally in repairing restoring and renuing them being decaied thorough sinne For as a worde vttereth and bringeth forth that that is in the hearte so by this woorde this power vertue of god is vttered brought forth and sette abrode that laie hydden in god before So that I thinke that he is called goddes worde both bicause he is gods wysdome and gods image represeÌ„tyng all that is in the father and also because he is the secrete vertue and power of God wherby god vttereth shewethe oute and sendeth foorth that is in hym namely hys might and wisedome in making all thinges his goodnes in preseruing them and his mercy indeclaring to mortal men his wil and pleasure and in recouering and sauing them being

Selected quad for the lemma: truth_n

Text snippets containing the quad