Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	fire_n	nature_n	water_n	5,977	5	6.4744	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19332	A warning for worldlings, or, A comfort to the godly, and a terror to the wicked set forth dialogue wise, betweene a scholler and a trauailer / by Ieremie Corderoy, student in Oxford.	Corderoy, Jeremy, b. 1562 or 3.	1608 (1608)	STC 5757; ESTC S123358	95,926	364

manifest vnto you giue mee leaue to prooue first that God is not the author of euils secoÌ„dly to shew whence they spring For the first point that God is not the Author of these euils God who is goodnesse it selfe whose propertie is to communicate his goodnesse to others made the whole world that his creatures might participate of his goodnesse Vnto the perfection whereof it was behoouefull that there should be diuers degrÃ©es of different natures He hath made foure degrÃ©es of things the are in the world The lowest degrÃ©e whereof hath only his being without life without sence or motion without reason and of this kinde are the foure Elements Fire Aire Water and the Earth Of the second degrÃ©e â—re those things which beside their being haue life as trÃ©es flowers of the field which somtimes grow and increase sometimes die A third kind are they which besides their being and life haue also sence motion able to moue from place to place as beasts foules fish The fourth and highest degrÃ©e haue besids these things before mentioned reason and wisdome and in this degrÃ©e of creatures are onelye men Angels In these foure degrÃ©es are comprehended al the creatures that God hath made and all these were created good Now euils haue no place among the things created neither can it because it hath no essence or being in it selfe but is a defect of that good which should be in things created by the default of the creature and not of the Creator As blindnesse is a defect of the eyes sicknesse an indisposition and disproportion of the foure Elements with their qualities with should be in the body whereby the members of the body are not able frÃ©ely to execute their functions Yet because euils serue for the greater commendations of those things that are good and things good do more apparantly shew their goodnes by comparing them with euils as sicknesse once tryed maketh health to be more gratefull vnto vs meates are then most swÃ©ete vnto vs when wÃ©e haue bÃ©ene long hungrie the light more pleasant vnto vs better welcome after much darkenes heauie and gloomie weather Therefore although God doth not cause them yet he hindreth them not but suffereth them to haue a kinde of dependancie on his creatures for the greater good of the vniuersall yet thus far he hindreth euils to be that they breake not out but when and where he list else would the malice of the Diuell and wicked men quicklie bring all things to naught hÃ©e gouerneth and guideth them for his owne glory and good of his owne elect for he would no way suffer them to be except he vsed them to good purpose for the punishment of the wicked to shew his iustice and for the furtherance and behalfe of his elect This being shewen the God is not the author of them and that they haue no bÃ©eing amongst all the workes of God but are blemishes and defects of things created it now followeth to shewe you the first originall cause from whence they came which was the frÃ©e will of man wilfully disobeying his creator who had this excelleÌ„t gift bestowed on him that hÃ©e had an ability frÃ©e wil power either to obey his maker or if he would disobey him in obeying his maker consisted his felicitie in disobeying his misery and woe All the sinnes in the world which only can properly be called euill excepting the disobedience of the Diuell procÃ©ede from the frÃ©e will of man There is no cruelty no adultery oppression hatred malice or in a word no sinne but procÃ©edeth from the frÃ©e wil of man But you say why doth God suffer cruelty oppression and wrong as that heroicall Brutus or sincere Cato should bee continually oppugned all their life long And why doth God suffer Dionisius and Harpalus and such moÌ„sters to liue so prosperouslie To the first I answere that if God should haue suffered no oppressor of his common wealth to haue liued in Brutus his time how should Brutus haue shewed his vertues in withstanding TyraÌ„ts if there had liued no wicked and lewd person in Catoes time Cato could not haue bin so vertuous Who so wil take away al wickednesse by consequent taketh away vertue for vertue consisteth in rooting out vice where there is no wrong done there can be no patience shewed where there is no resistance there can be no victory and where there is no victory no crowne Againe God suffereth wicked Dionisius Harpalus and such like to liue here on earth happily that in the day of iudgement they might bÃ©e without excuse Rom. 1.18 Psal 17.14 and this is their portion of ioyes which euer they shall haue so that we nÃ©ede not enuie their short felicitie considering the euerlasting paines they are to endure And albeit such be their monstrous behahauiour that they deserue not the happinesse of one day yet such is the excÃ©eding goodnes of God that he will haue euen the worst of his creatures to haue a taste of his goodnesse euen Sathan and all the wicked spirits of hell had a taste of Gods goodnesse before they fell from the good estate wherein God created them There is no wicked man so absolutely bad but that at some time or other hath at the least some shew or shadowe of some vertue or other now such is the loue of God vnto vertues that he will blesse with temporall blessings euen the shadowes of vertue Againe he suffereth such wicked monsters to liue for the good of his elect that they sÃ©eing the deformitie of vice in theÌ„ might be moued the more seriouslie to detestation of vice and to a more ardent loue of vertue Furthermore he suffereth such wicked creatures to liue for the exercise of the good to manifest their hearts whether they will oppose theÌ„selues against vice or be drawne away vnto vngodlines by their entisements Lastly he suffereth such monsters to liue to manifest the hearts of his elect For to trie their hearts whether they loue him sincerely or no. For a true natural sonne cannot sÃ©e his father dishonoured but hee will be moued at it and oppose him selfe against those that dishonour him and no true elect of God can endure to sÃ©e God dishonoured by wicked men but he will bend himselfe against them The Lord himselfe saith that he will send false Prophets amongst you to trie your hearts Deut. 13.3 whether ye loue him or no. Whether wee will sticke vnto his word or be carried away by the false perswasion of wicked seducers or lewd liuers To this end God stirred vp many enemies against the childreÌ„ of Israell euen to trie their hearts whether they would trust in the helpe of God or seeke indirect meanes to bring theÌ„selues out of troubles Deut. 15.11 To this end God who could haue made that no man should haue nÃ©eded the help of other men sendeth the poore amongst vs commanding vs to relieue theÌ„ to trie our harts whether we more regard our wealth then his commandement

the onlie appointment of God is limited his course bounds the which he cannot passe but as rebuked by the shores his appointed limites retourneth back to his chanels againe Then the great commoditie thereof appeareth in the varietiy and vnspeakeable number of fishes in it which as a common treasurie for all sorts of people rich and poore yealdeth fishes in varietie vnspeakeable in number infinite frÃ©e without money in so plentifull manner that notwithstanding all nations continually night and day take out of it vnknown store of fish yet there remaine such plentie that there is no signe that any haue bÃ©en taken out of it Lastly consider the manifold varietie of foules beastes plantes and hearbes wherewith God hath enriched the earth all for the vse of man obserue the prouident order with God hath appointed in causing springes of water without which man cannot liue to issue out of high mountaines in the land and channels to conueie them into the Sea otherwise would they drowne the whole land and herein obserue a maruailous wonder that notwithstanding all the riuers in the world doe empt themselus into the Sea and haue done so euer since the world beganne yet at this time is the Sea no fuller than at the beginning to speake of all particulars which God hath created here on erth not only for the vse of man but also for his delight were to vndertake that which no tongue can expresse or penne describe therefore I leaue them to your particular consideration Now if you should behold a goodlye house curiously builded adorned and garnished with all things which may delight the beholder with fit and conuenient roomes for all necessarie vses with conduits of water into euery roome where it might nÃ©ede all things as well composed as wit and art can deuise could you imagine that such a house were composed by chaÌ„ce reason would constraine you to confesse that the composer and builder thereof was indued with great skill art and wisedome how much more should you when you behold the great fabrike of the world confesse the great power and wisedome of God were you not giuen ouer into a reprobate seÌ„co Now to create all these things and place them in so wonderfull order doth farre passe all humain power wisedome but coÌ„tinually to preserue and continue al these particulars perpetually in their motions vertues and order is a matter of greater wonder all the Monarks of the world cannot create one haire Painters may paint the world with all thinges in it but they cannot giue them life and motions they can instill no vertue into theÌ„ in this prouideÌ„t preseruation of God in preseruing al things in their proper and seueral natures coÌ„sider first his general prouidence ouer al things in the world theÌ„ a more especiall care of man aboue all things in the earth and lastlie his especiall care ouer his elect Tra. Nay stay first let me except against that which you haue spoke of the creation of all things for the good as you say of men you haue ranged through heaueÌ„ and earth and can find nothing amisse I pray you tell mee is it for the good of man that oftentimes thunders lightnings and tempests breake forth whereby not only houses are ouerturned but also men and cattell are destroyed oftentimes the sun skorcheth the earth and frosts so extreaÌ„ly nip the fruits of the earth that by such vnseasonable weather men and beasts are hunger-baned Stu. Before I answere this point let me see your strange fashioned Rapier Tra. O sir I perceiue you seek digressions Stu. Noe truely I meane to answere your obiection Tra. Then loe sir I maruaile not that you admire it so much I think you haue not seen the like this Rapier I bought at Bilbo in Spaine his maker was the skilfullest man in his art in all Spaine by the opinion of his countrymen marke the curious inamelling of him feele his lightnesse you may run him double against the wall and it will neuer be the worse this Rapier I am perswaded hath not his fellowe in all England Stu. IndÃ©ed it is curiouslye wrought and it should sÃ©eme the woorkeman thereof had great skill but hee had not the skill to kÃ©epe it from rusting for mÃ©e thinketh it beginneth to rust in one place Tra. Is that the fault of the Cutler I hope you are not so ignorant but that you know all yron is subiect to rust no art be it neuer so exquisite can preuent this you knowe it is a generall position in Aristotle that all mixt bodyes are subiect to corruption because they are composed of the elements consisting of contrary qualities Stu. You say right the rust of this Sword commeth by the fault of the yron and not of the maker of this Rapier I maruaile that you can so easily sÃ©e whence these faultes corruptions and euils proceed and yet accuse God as the Authour of them you frÃ©e the Cutler from the fault that this rust beginneth to eate this Rapier you ascribe the fault to the nature of the mettal wherof it is made and herein you say truely wheÌ„ it went out of his hand it had not this fault and I maruaile that you caÌ„not aswell frÃ©e God from being the Author of those euils which before you recited for God made all things as frÃ©e from faults as this Cutler this Rapier these euils procÃ©ed froÌ„ the things created and not froÌ„ the creator Tra. Yea but if God be omnipotent and good then had it been a part of his omnipotencie and goodnesse so to haue made thinges that there should haue been no imperfection in them as for example if God had made the mettall of this Rapier so perfect that it should neuer haue gathered rust and that beeing once a Rapier it should neuer breake nor any way decay his omnipotency and goodnesse would haue been greater than now it is what builder of a house will not make it as durable as hee can what builder of a Citie doth not make it as stronge as hee can that it might not bee subiect to any decaye How much more should God exceed in prouidencie and goodnesse to men and make all his creatures of such perfection that they should no way haue any imperfection in them if he be of that omnipotency as you wold make him Student Sir you must vnderstande that particular thinges are made for the generall good of the vniuersall and parts are made for the good of the whole As for example Man is not made for the vse of his hands eyes legges or any of his members but his hands are made for the vse of his whole body his eyes to direct the whole body the legges to beare the whole body no meÌ„ber is made for the vse of it selfe only Now if the imperfection of particulars in that they are subiect to corruption and decay make more for the good of the whole then if there were no imperfetion in theÌ„ then it becommeth the maker of the whole

dignity hee ordayneth him and whereunto hÃ©e maketh him euen like vnto himselfe The soule of man which is properly man according to that speech in the Scripture Gen. 2.7 1. Cor. 15.45 MaÌ„ was made a liuing soule is the very image of God As God is infinite and knoweth all things so is the soule of maÌ„ made infinite to receaue all knowledge He neuer knoweth so much but is capable to know more Secondly as the will of God is infinite so is the will of man made infinite not tyed to will this or that but whatsoeuer it pleaseth it cannot be constrayned to will any thing Thirdly as God is infinitely good so is the soule of man capable of infinite goodnesse nay it neuer ceaseth vntill it attayneth it Make man a King he is not satisfied but his desire enlargeth it selfe farther Make him a Monarke he is not contented he will desire more Make him Lord of all the world yet is he not contented The reason hereof is because these thinges may bÃ©e bettered So that as the natures of the elements are they neuer cease vntill they come to the place of their proper elemeÌ„t The fire neuer ceaseth tending vpward vntill it be aboue the element of the aire nor the aire vntil it be aboue the water nor the water euer ceaseth to fall downward vntill it come to the bottome of the sea nor any part of the earth vntill it come vnto the center of the earth if it were not hindred So the soule of man neuer ceaseth vntill it come vnto God himselfe from whome it came No finite goodnesse can satisfie it but only that wherein there is no defect which only is God himself Fourthly as God is eternal so the naturall desire of the soule is to be eternall in happinesse and to liue euerlastingly Fiftly as God ruleth al the world and euery creature therein and giueth life vnto them and motion so the soule of man giueth life vnto all the body of man and motions vnto euery member thereof and ruleth the whole body according to his wil nay further man according to that authority which God hath giuen him hath authority ouer all the beasts of the field fowles of the ayre fishes of the sea and all earthly creatures to rule vse them at his pleasure as a pettie God on earth Sixtly as God ruleth all the world yet can he not be sÃ©ene nor comprehended what he is so the soule ruleth the whole body yet can it not be sÃ©ene nor rightly by humane reason be comprehended what it is Seauenthly as God is in the world but is not contayned in any part of the world so the soule of man is in the body of man but is not contayned in any part of the body as your Aristotle saith but by his reasonable and spiritual faculties discourseth of things far distant from the body he is with a trise discoursing of matters in forraigne countries and in the twinckling of an eye at home againe He is considering on things on earth and in a moment he mounteth vp to heaueÌ„ he is not wearied or payned with the greatnesse of the iourney There he discourseth on spirituall inuisible and diuine matters of the maiesty of God of his infinite wisdome power mercy and iustice of the felicity and eternall happines of the Angels all these the like operations the soule vseth without any ayde of the body Now in all things created there are two things to be considered the essence of the things and their operations There can be no operation of any thing whereof there is no essence no more theÌ„ there can be any accident without a subiect But you sÃ©e euen by the opinion of Aristotle that the soule hâ—th peculiar operations vnto himself no way depending on the ayde of the body Therefore the soule is a seuerall substance differing froÌ„ the substance of the body wâ—ose operations are diuine therefore their subiect the soule must nÃ©edes bee diuine But how now man what muse you on so stedfastly how do you now like Aristotle Trau I cannot tel what to say to this point it is hard for Aristotle or any humane reason wel to determine what the soule is it is so strange a thing Stud. You say right in diuine spirituall matters therfore you might doe well to belÃ©eue diuine testimonies If you would but reade the Scripture belÃ©eue it your mind would be easilie setled in this point and all others necessary for man to know in it there can be no errour Trau The Scripture no errour in it nay the Scripture was it that first draue me to these opinions For I find in it so many falshoods and vntruthes so many absurdities so many vnreasonable things that he is a sencelesse man that perceaueth it not and a foole that beleeueth it Stud. It is your manner to be confident in your opinion be it neuer so absurd But shew either any vntruth or absurdity or any vnreasonable thing contayned in the Scripture I will be of your opinion that no credit is to be giuen to the Scripture Trau Will you stand to your words Stud. Yes truely Trau Well then I will shewe you diuers playne and euident vntruths God sayd to Adam when he placed him in Paradise in that day that thou eatest of the tree of knowledge of good and euil thou shalt dye the death and in the next chapter following Moses saith that hee did eate of the forbidden fruite and dyed not and saith further in the 5. chapter Vers 5. that Adam liued nine hundred and thirtie yeares If he dyed not that day wherein hee did eate of the forbidden fruite But liued many yeares afterward and begat children Then that is not true that he should dye the same daye that hee should eate of the forbidden fruite If he dyed that day that he did eate of the forbidden fruite Then the other cannot be true that he liued so long and begat children then tell me which of these two are false The second vntruth I take out of the 4. chap. of Genesis When Caine had slaine his brother Abel God saith vnto him for his punishmeÌ„t a vagabond and a runnagate shalt thou be in the earth And yet in the same chapter it is sayd that Kain dwelt in the East side of Eden and builded a Citie If Caine were ahoushoulder and builded a Citie How was hee a vagabound and a runnagate both these cannot be true Tell me which of them is false A third vntruth I gather out of the whole scripture which is this large promises of health wealth and prosperitie vnto those that keepe the law of God And contrariwise many curses against the wicked Yet if the scripture be true they which in the Scripture are renowned for piety and holinesse were most afflicted and the wicked most abounded in prosperitie The like wee see in our dayes true for the most part Now tell mee whether these promises haue beene truely performed or no. A

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