Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	heel_n	seed_n	serpent_n	4,241	5	10.2668	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03284	The confession of faith contending how the troubled man should seeke refuge at his God, thereto led by faith: with the declaratio[n] of the article of iustification at length. ... Compiled by M. Henry Balnaues of Halhill, & one of the Lords of session, and Counsell of Scotland, being as prisoner within the old pallaice of Roane: in the yeare of our Lord. 1548. Direct to his faithfull brethren, being in like trouble or more ...	Balnaves, Henry, Sir, d. 1579.; Knox, John, ca. 1514-1572.	1584 (1584)	STC 1340; ESTC S100771	112,936	310

and iustice as we may clearly perceaue in our first parent For after he had transgressed the law and commandemeÌ„t of god he fled from him whom god followed moued of loue toward his handie work and called him again in the which he did shew his goodnes and wheÌ„ he accused Adam of his sin he was not peniteÌ„t nor trusted not in the mercy of god or asked forgeuenesse But excused hys transgressioÌ„ and fault Neuerthelesse god of his infinite mercy made the promes of saluatioÌ„ or euer he would prononce the sentence contrarie the man or woman saying to the serpeÌ„t I shall put enymity betweene thee and the woman and betweene thy seed and the womans seede The seed of the womaÌ„ shal tread downe thy head and thou shal sting the same on the heele Adam was coÌ„forted with these words and through faith in thys promis was of wicked made iust that is receaued again in fauour and through faith in the bloud of Christ to be shed was accepped as iust And thereafter god manifested his Ire and wrath contrarie sinne which of his righteous iudgemeÌ„t he can not suffer vnpunished and pronuÌ„ced the senteÌ„ce first against the woman and then against the man and eiected them forth of paradise cloathing them with skinne coates saying behold Adam is made as it were one of vs knowing good and euil that is asmuch to say O miserable maÌ„ now thou mayest perceaue thy state and the fruites thou hast gotten for the transgression of my coÌ„mandemeÌ„t what is thy knowledge that thou hast learned nothing but to fly from thy Maker to passe froÌ„ life to death from great pleasure to all miserie And so Adam is spoyled of all the noble gifts he was indued with in his creation as here after time place at more length shalbe showen read with order the 3. Chapter of Genes and thou shalt vnderstand this matter clearly Nowe yee may see what was our first parents part in the obteining of this promisse of God Very lie no more then he had of his creatioÌ„ but rather lesse for beyng but dust and clay hee made no euill cause but being made man he disobeyed his Maker trangressed his law vsurping glorie to hym selfe and knowledge which became him not to seeke For the which he deserued nothing but eternall dampnation Abraham in his fathers house an Idolater as he was and the rest of his house made no good cause to god nor merite to obteyne the promisse that he should bee the father of all faithfull but only beleeued in the promis of god as hereafter shalbe discussed but euen as thei were accepted as iust through faith without all their merites or deseruinges so shall wee bee which are the Sonnes of Abraham and heires of the promisse No other way shold we seeke but the order taught vs in the scriptures of God that is if wee wilbe sure of our saluation and haue passage to the father passe vnto Christ who sayeth I am the waye the trueth and the life no man commeth to the father but by me If yee had knowledge of me ye should also haue knowledge of the Father Therefore if we will walke right in the way go with christ and walk in him if wee will not bee deceaued passe vnto him for he is the veritie who caÌ„ nether deceaue nor be deceaued if we wil not die the eternal death he is the life These gifts may we haue of no other but of him by him only through faith in the mercy of God by the operation of the holie spirit THE V. CHAP. 1 The consolation of Adam expelled from Paradise 2 The consolation of Adam whiche hee tooke of his two sons turned in dolor 3 What Adam did when hee receaued Seth for Abell whome Cain slew 4 The confort of Adam in all afflictions and example left to vs therinto GReat was the trouble and afflictioÌ„ both of body and spirite which was in Adam standing trimbling before god whome hee had so highlye offended perceauing him self deceaued of the false promis made by the Serpent which was that he shuld not die how beit hee eat of the aple but should bee like vnto God knowe good and euill being therefore eiected forth of that pleasant gardin of all delite and pleasure in to the miserable earth to eat his bred with the sweat of his face Trust well he was sore peniteÌ„t now would haue suffered great torment vpon his body to haue satisfied for his offences but that could not be nor might not stand with the iustice of god What was his confort then nothing but this promisse which he apprehended by faith and beleeued him to be in the fauour of god for that promiseth seedes sake This conforted his spirite or els of despair he had perished in this sorrow trouble for he found no remeady in himself For his bodily coÌ„solatioÌ„ god sent him twoo sonnes by naturall propagation to his owne Image and similitude This was no litle consolation and confort to Adam but this bodilie confort turned shortly into great displeasure when the one Brother slewe the other of malice by the which Adam was destitute of all succession Thus dolorously lead he his life a long time desiring euer at God succession in place of Abell Of whome god had pitie and compassion and sende him a Sonne named Seth of whome descended the promissed seed that god might be found true in his sayings for rather would he haue raysed Abel froÌ„ death to life then his promis shuld not haue bene fulfilled By this was the dolor and trouble of Adam conuerted into ioy and gladnes For the which hee gaue thankes and praise vnto God saying god hath seÌ„t me another seed for Abell whom Cain hath slain here he saith not that he hath gotteÌ„ a sonne in place of Abell Howbeit by naturall generation he begat him Eue bare him of her bosom but saith god hath sent me another seede for Abell ascriuing the same to the gift of god and not to the work of man This is a notable exaÌ„ple to al the faithful to receaue all thinges forth of the handes of God giuing him euer thankes therfore as the holy Fathers did not contemning the work nor helpe of man whome God maketh the instrument to do that thing which is his godly will to performe Let vs herefor take example of our forefather that like as he was subiect to trobles and afflictions all the daies of his life in this miserable world Euin so are we let vs take therefore all thing in patience thinking vs to haue deserued the same iustly how iust that euer we be or appeer to the world trust well there is nor was neuer maÌ„ which descended of Adam by naturall propagation iuster nor he was after his fall for there is no mention in the scripture of any offense done by AdaÌ„ coÌ„trarie the lawe of his god after his expulsion forth of paradise And as for

god with their free will and naturall reason From Noe vnto Abraham our saide aduersarie Sathan so couered this article that no outward testimony is fouÌ„d therof in Scripture And trust well the fathers all this time had many pleasant workes inuented of their own conceat good intention naturall reason Hauing some footsteppes of the examples of the holie fathers By which they beleeued to please God but it was not so indeed because they followed the examples of the fathers in the outward workes and Ceremonies but not in faith so all became Idolaters And the same Ceremonies most shining workes appeare to be most excellent in the ofspring and posteritie of Cham. Because his nephew Nimrode began first to be myghtie in the earth and vsurped to him the kingdome of Babilon It is not to presume that the preaching of Noe the word of God taught to him and his sonnes by the mouth of god his maner of sacrifice was past froÌ„ their memory but man is lyghtly drawn from faith the word to his owne conceat vain intentioÌ„ to the exercising of the outward deed in the which man wil neuer be sene to do euil so there appeare any maner of outward holines in his works the which he defends to be holy and good because the holy fathers did so haue no respect to faith which maketh the work acceptable and pleasant in the sight of God without the which al is but Idolatrie how holy that euer the worke appeare and so enters Sathan and rules mightiely as he did amongst the fathers to the time of Abraham THE IX CHAP. 1 God reneued to Abraham the promis made to Adam of the blessed seed wherto Abraham beleuing is pronounced iust 2 Though the iust be euer persecuted at last they preuaile 3 Wherfore are we brethreÌ„ to Iesus Christ. 4 The wrong iudgement of the fleshly man touching the chosen of God GOD of his infinit mercy and goodnes moued of loue which he bears to mankind seeing our aduersary ruling so mightely would steir vp this article of iustification in Abraham that his church should not perish Commanding him in these words Passe furth of thy fathers house and from thy freends and furth of thy own countrie and cum into the land which I shall showe the That is asmuch to say as thy father his household and the whole countrie in the which now thou mackis dwelling Thy whole nation and kinred ar all Idolaters therefore of my mercie and grace without thy merites or deseruings I will call the to the faith and raise vp in the the groundstone of my church and make the the father of all faithfull This exposition ye shall finde in the booke of Iosua the 24. chap. for the scripture is the best interpreter of it selfe And so stired vp this article in the person of Abraham in these words saying I shall make the in a great nation and I shall blesse the and shall magnifie thy name and thou shalbe blessed I shall blis them that blis the and curse them that curse the and in the shall all natioÌ„s of the earth be blessed This is the renewing of the promes maid to Adam in the paradise That the seed of the woman should tread down the serpents head Heir shall ye finde the beginning of the faith of Abraham who past forward as God commanded him to whome he gaue credence surelie beleued in his promisse And left all wordlie affections committing him wholy into the hands of God depending only vpon his word beleeuing the same trew hoping to obtein all things which were promesed him by the word of god of the which he had deserued no thing for the scriptures testifies him to be no other but an Idolater as his father was Efter this God dreue and inculcat this article of iustification in the eares of Abraham saying Dreid not Abraham I am thy defender and rewarde aboue measure c. Thou shalt haue him to be thy heire that shall passe forth of thy bosom Thy seede shalbe as the starres of the heauen Abraham beleeued God and it was reputed to him for Ryghteousnesse c. Here ye see the proceeding of this article from faith to faith euer coÌ„tinuing in more perfection day by day Then begaÌ„ sathan our aduersary newly to impuÌ„g this article euer to annul the promis of god as he perswaded Cain to pursue Abel euen so perswaded he Ismael to pursue Isaac Esau Iacob the rest of the brethreÌ„ youÌ„g Ioseph whom they sold as testifies the historie Thus still continued the old hatred enimitie betwen the seed of the serpent and the seed of the woman That is the wicked pursue euer the chosen and godlie which ar the womans seed that treadeth down the serpeÌ„tes head For euen as Christ the blessed seed hath obteined victory of our aduersary So shall we by faith in him of whose flesh bones we are he of ours that is we ar meÌ„bers of his body brethreÌ„ to him by two reasons the one is that he is man of our flesh the naturall begotteÌ„ sonne of the glorious virgin Marie And so of Adam is â—â—id our brother The other reason is that by him through him by faith in the mercy of god we are the sons adoptiue of God and so his brethren fellow heires of the heritage with him The fleshlie man and worldly iudgement is deceaued in the knowledge of this seed as our mother Eue was For she said after she had conceaued and borne Cain I haue gotten or possessed a man by God that is according to the promis made by god I haue gotten the seed that shal tread down the serpeÌ„ts hed Here she looked not into faith but tooke the fleshlie reason of the first begotten sonne But when she saw hee slew his brother then she vnderstoode him to be the seede of the Serpent Therfore wheÌ„ she bare Seth she held her peace because she knewe her selfe deceaued before in the opinion of Cain And then cleued to faith as Adam did saying God hath giuen to mee an other seede for Abell whome Cain hath slaine Abraham beleued of his fleshly iudgment that Ismaell wes the promesed seed as appeareth by the answear he made to god when he said to him Sarai shall bare vnto thee a sonne whome I am to blis c. Abraham smiled in his harte and said wold to god Ismael might liue befor thee But hereafter admonished by the mouth of god to obey Sarai and expell Agar hir sonne for he should haue no parte of heritage with Isaac he vnderstood spirituallie obeyed the voice of his wyfe The seed of the serpent contended with the seede promesed in the bosum of that noble and godlie woman Rebecca being both of one conception This contention moued the mother to say better I had remained still barren then to haue this displeasure To

yea aboue all pouertie laden with sinne hauing neede of the grace and mercy of God destitute of all confort and consolation And therefore is called his iustice by reason of the giuing And it is called the iustice of faith or the iustice of Christ because faith is the instrument and Christ the Purchaser of the same And it is called ours by reason of participation of all christes merits which we haue through faith in his blud without our merites or deseruinges Therefore euen as the sickman receaueth his health The poore his almes and the drye earth the raine without all their merites or deseruings So receauest thou of God this iustice which is of value before him by such instrumeÌ„ts as god prouideth mediatly thereto he being the immediate cause The phisition giueth thee his counsel in thy sickenes exerciseth his labours vpoÌ„ thee by the creatures of god according to his vocatioÌ„ thou doest nothing but suffer to worke in thee til thou be healed And then at commandement of the good Phisition thou keepest good dyet not to get thy health but that thou fall not againe in sicknesse The poore man receauing his almes hath no parte thereunto onely but to receaue The man that giueth beeing the instrument whome God hath made the stewarde of that his gift The Earth receaued the raine and hath no part thereinto but to receaue The Labourer or Plowman beeing the instrument to open the pores of the earth that the raine may descend into it and then it bringeth foorth fruite in due time Euen so it is with man It is called the iustice of God and not of man or of free wil but of God not that Iustice by the which God is iust but the Iustice with the which man is cledd and by the mercy of God of wicked made iust as Saint Augustine saith in his booke of the spirite and the Letter the 20. Chap. in obteining of the which we neither worke nor giue anything to god but receaueth and suffers god to worke in vs. Therefore it is farre aboue all iustice of the law which maÌ„ doth and worketh the which are also the works of god both becaus they are of the law and man may do them of his own free will power as to the externall work And also they are the gift of god But alwayes they may haue no place in this Article of iustification before god except yee will exclude the merites of Christ whiche GOD forbid This Iustice was couered in the olde testament vnder Ceremonies and sacrifices but is made knowen and patent vnto vs now by the Euangell of Iesu christ from faith to faith That is not from one faith to another faith but from that faith by the which wee receaue the Euangell of god through hearing of his word and with gladnesse accepte the same in continuall perseuerance growing dayly in perfiter knowledge of god through faith in Christ til we giue vp the spirit into the handes of the Father of heauen Neuer doubting for whatsoeuer tentation or trouble in aduersitie but receauing all thinges from God and of his handes as our forefather Abraham did and iudge all for the best Then followeth the formall coÌ„clusion The iust shal liue in faith that is euer continue in sure trust hoping to obtain the thing he looketh for which is remission of sinnes the gift of the holy spirite and euerlasting life all purchaste by Christ without our merites or deseruinges This is the faith of the which the Prophete Habac. speaketh the Iust shall liue by his faith The iust man and faithfull hath neuer respect to any thing but only to faith in christ And what euer he work or do referreth all to Christ so remaineth he in Christ and Christ in him conforme to the saying of S. P. I liue now no not I but Christ liueth in me for so much as I liue in the fleshe I liue in the faith of the sonne of God who hath loued mee and giuen himselfe for mee Here ye may see to liue in the faith is to beleeue in Christ ioyned vnto him continually by faith then liue wee in Christ and Christ in vs froÌ„ faith to faith hauing no respect to workes or merites but onely to the merites of Christ. And so the iust liueth by his faith THE XVII CHAP. 1 The definition of faith 2 What faith the Fathers had before Christes incarnation and whereby they were safe 3 Good workes are a testimonie to faith 4 Wherefore workes please God 4 The methode of S. P. in writing and teaching and the necessitie of good workes 6 Wherefore iustice is ascribed vnto man 7 Who spoyleth god of his glorie THe Apostle defineth and declareth what faith is saying faith is the substance of thinges hoped or looked for The Argument or matter of thinges not seene without the which it is impossible to please god That is faith is the true and perfite thought of the hart truelie thinking and beleeuing god the which a man doth wheÌ„ he beleeueth his word and putteth his sure trust in the mercy of god which is to beleeue that his sinns are forgiuen him for Christes sake only The wrath of the Father pacified he receaued in fauour accepted as iust firmely and vndoubtedly beleeueth the father of heauen to bee euer merciefull gentle helpefull and fauourable vnto him for Christes sake without all deseruinges of his deedes or merites either preceeding faith or following the same This is the Iustice of god which is made patent and reuealed by the sonne of god Christ Iesu in his euangell as said is before In this faith only in Christ were all the Fathers to the comming of Christ in the fleshe made iust without the deeds of the lawe And therefore all the promisses of the coÌ„ming of Christ are to bee referred to that promise made in Gen. the 3. Chap. that the seede of the woman shall treade downe the serpents head c. And so the faith of the Fathers in the old testament and our faith in the newe testament was and is one thing howbeit they had other externall rites obiectes ceremonies and signes then we haue And they beleeued in the coÌ„ming of Christ to fulfill all promisses and prophesies spokeÌ„ of him And we beleeue he is come already and hath fulfilled al which was spokeÌ„ of him in the law and Prophets And hath ascended to the heauines sitteth at the right hande of the father our aduocate And as the Fathers beleeued the first comming of Christ euer desiring and looking for the same by faith Euen so now wee beleeue and looke for his second comming And most feruently desire the same to bee deliuered of this mortall bodye of sinne that wee may rule eternally with him in glory That the Fathers were safe by faith without the deeds of the law S. Pet. testifieth saying wherfore now teÌ„pt ye god to put a yoke vpon the neckes of

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