Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	body_n	soul_n	spiritual_a	4,457	5	6.8571	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

fourth vntruth I take out of the booke of Iudges Iud. 10.13 where God saith to the Israelites that hee had manye times deliuâ—red them out of the hands of their enemies but when they were once freed then they would forsake him againe and fall to Idolatrie Therefore he gaue them this flat answere wheÌ„ they cryed vnto him in their troble that hee would helpe them no more Yet for all this he did helpe them afterwards How can this agree God would helpe them no more and that God did helpe them againe both cannot bee true Now for absurdities in the scripture this is one especiall Stud. Nay pray before you procÃ©ed further let me answere these which you call falshoodes and vntrueths Trau Yea pray answere theÌ„ if you can Stud. Iosephus recordeth that Sedechias King of Israell who had no intent or purpose to obay the will of the Lord Lib. 10. cap. 10. et 11. anti sought rather how is cauill with the words of the Prophets which were sent vnto him then either to knowe or obserue the will of the Lord so that when as Ieremias the Prophet prophesied that he should bÃ©e caried away captiue to Babilon except he repented and obayed the will of the Lord And Ezechiell also prophesied that hee should be made captiue vnto the King of Babilon and led away into captiuitie but he should neuer sÃ©e Babilon Sedechias comparing the wordes of these twoo Prophets together it sÃ©emed to him that there was a contradiction in their prophesies that one prophesying that hee should bÃ©e caried away captiue to Babilon the other prophesying that hÃ©e neuer should see Babilon Both these could not bee true as hÃ©e thought and if either of them were false both of them might be false and therefore he beleeued neither of them but continued still in his wickednes vntill he indÃ©ed he was carried away captiue vnto Babilon according to the prophesie of Ieremie but he neuer saw Babilon according to the prophesie of Ezechiell Ieremie 39.7 For the King of Babilon caused his eies to be pulled out of his heade before hee was brought vnto Babilon Such is the iudgement of God against the wicked 2. Pet. 2.19 that they who haue no purpose to obaye the will of God shall not vnderstand the woordes of God yea the word of God which is to others a light in darkenes to guide them the right waie is hidden vnto them nay it is a stuÌ„bling blocke vnto them Ioh. 7.15 if aeny man will do his will saith our Sauiour hee shall knowe of the doctrine whether it be of God or no them onely God teacheâ—h the right way who feare him and intend to keepe and obserue his commandements The true vnderstanding of the word of God is a secret resâ—rued as a peculier thing onely for such Psal 25.12.14 as in sinceretie feare the Lord as the Prophet Dauid saith And therfore when as our Sauiour spake in the presents of the malicious Scribes Pharisies hee spoke in parables for the pearles of God pertaine not vnto Dogs and Swine but he causeth his disciples to vnderstand them in priuate Saying Math. 7.6 cap. 15.26 vnto you it is giuen to know the secrets of the kingdome of heauen but vnto theÌ„ that is to the wicked and malicious it is not giuen I doe not meruaile therefore to see you as a corrupt stomake which turneth euen the best meates into corruption and matter of diseases with sound stomackes you turne into good nutriment so turne that which is most true in it selfe vnto falshood and absurdities being carried away with a preiudicial conceit more willing to cauill with then to vnderstaÌ„d the word of God Now that these are not vntruthes which you haue alleadged I will by the grace of God make most manifest The first with sÃ©emeth vnto you to be vntrue is in that God said vnto AdaÌ„ that he should die the same day that he should eate of the forbidden fruit but the Scripture testifieth that he died not the day that he did eate of the forbidden fruit but liued nine huÌ„dred and thirtie yeares afterwardes In these words there is no contradiction or falshood as you imagine that which that you may the better vnderstand you must know that there are thrÃ©e sorts of liues and thrÃ©e sorts of deathes thrÃ©e sorts of liues as first the corporal life which is the coniunction of body and soule in which vnion the soule giueth all vegitable sensible faculties vnto the body his intellectuall and reasonable faculties hee exerciseth without the body Secondly the spirituall life whereby wÃ©e liue vnto God when as we being made the temples of the holy Ghost liue a sanctified life vnto the honour of God A third kind of life is that spirituall life which after this life the Saints of God liue in the presence of God in fulnesse of ioy and happinesse Likewise there are three sorts of deathes a corporall death when as the soule departeth from the body leauing neither sence nor motion in the body Secondly there is a spirituall death in this life when as the spirit of God departeth from vs or is not resident in vs without whose presence and ayde we cannot but fall into all kind of wickednes neither can we haue any motions of godlinesse wherein consisteth a spirituall life A third kind of death is after this life when as a man is cast into hell body and soule there euerlastingly to endure torments vnspeakable Now true it is Adam died not the first kinde of death which is the seperation of the body and soule the same day he did eate of the forbidden fruit as it was not meant hÃ©e should but he died the second kind of death which is a reiection out of Gods fauour wherin the happie life of man consisteth and that God denounced vnto Adam the second kind of death and not the first S. Ambrose prooueth out of the words of the text God saith not to Adam what day thou eatest of the trÃ©e of knowledge of good euill thou shalt die saith S. Ambrose but thou shalt die the death by saying thou shalt die the death hee importeth more then if hee had said thou shalt die For in saying thou shalt die The death he signifieth that he should die the death of all deathes the greatest death of all others euen reiected out of the fauour of God and that he died this kind of death the same day he tasted of the forbidden fruit I nÃ©ede not stand to prooue sith the thing is manifest so that there is no contradiction in the Scripture in this point but the fault is in your miscoÌ„struing it he died the same day he tasted of the forbidden fruit the second death and the same day also was his bodie made subiect to death which before by the fauour of God was immortall and this mortality of the body was the consequent of the second death To liue is to enioy those things which in

pietie For albeit it be not altogether vnlawfull to haue respect of future reward for well doing and also abstaine from doing euill for feare of punishment God promising the one and threatning the other yet to make this the sole or principall end of doing well and auoyding euill is not to obey God for loue of him whome aboue our selues and all other things we ought to loue but to obey God for our owne commoditie and to preferre our selues before God Now if God should alwaies presently reward godlinesse and presently punish wickednesse considering the infirmity of man as now it is in his corrupt nature such is his weakenesse that he would obey God not for the loue of God as Sathan falsely accused Iob Iob. 1.9 10 but for his blessing sake such mercenary loue in truth is no sincere loue nor accepted of God for a vertue but reiected for a vice Secondly you are to consider that the iustice of God is a perfect iustice no way defectiue which it should bee if hee should take that course in rewarding godlinesse and punishing vice with you would prescribe him For as the godlinesse and pietie of the good die not with them wheÌ„ they depart this life but oftentimes their vertues pietie and good works doe more good after their departure out of this life then in their life time as the goodly and learned writings of godly men who liued in ancient times doe now instruct many in the way of truth and conuert many vnto godlinesse of life so that albeit they are long since departed out of this world yet they continue still in doing good euen to the worlds end So on the contrary wicked meÌ„ who in their life time liued lewdly and corrupted others by their ill conuersation leaue behind them after their death the seedes of their wickednesse whose infectious contagion successiuely remaine in others perhaps to the worlds end so that impossible it is to reward the one or the other according to their desert in their life time since the effect of their doings are not finished vntill the worlds end And this was the reason that Diues being in hell Luke 16. desired leaue to go admonish his brethren whom in his life time by his ill example he had corrupted not for any loue to them but least they continuing in their lewd life corrupted by him his torments should be increased Thirdly it cannot stand with the goodnesse of God presently to punish sinners so soone as they offend for in God there is perfect patieÌ„ce who giueth time and leasure to repentance Rom. 2.4 Many in their youth haue bÃ©en vitiouslie giuen who in their latter daies become notable members of the Church and Common wealth whome if God should haue cut off in their youth wee now should haue wanted many a notable instrument of his glory Paul at the first was a persecutor of those that professed Christes name but afterwards who may hee compâ—â—ed with him S Augustine in his youth was none of the best yet what notable monuments hath he left behind him to the great good of all the Church Infinite are the examples that may by brought to this purpose Fourthly in requiring that God should presently reward the godly and punish the wicked in this life you require that which is impossible For vertue pietie godlinesse cannot bee prized with any earthly blessing they are of greater value then al the gold and siluer and pretious stones in the world The true loue of God our neighbour iustice patience and such like are spirituall graces and cannot but with spirituall blessings be rewarded So on the contrary the breach of Gods law and vngodlinesse deserue greater punishment than man in this life is able to endure so that the iust reward promised to godlinesse and the due punishment threatned vnto vngodlines cannot be performed in this life sith the glory of the one excÃ©edeth the capacitie of man liuing in this mortal life and the extremitie of the other excÃ©edeth the abilitie of any man liuing in this mortall body of ours God therfore who doth al things in his iust order and due time hath appointed their seasons when they both shall be rewarded Wherefore you are not to determine of these matters but leaue them to the iudgement of God Trau What tell you mee of the iudgment of God I tell you in plaine tearmes vpon your former promise of secrecie I am fully perswaded that there is no God Stud. I pray you abstaine from these abhominable spÃ©eches Trau Tush first prooue them abhominable speeches then terme them so I am a reasonable creature I will beleeue nothing contrary to force experience and reason Stud. Sence experience reason and especially Scripture doe prooue it Trau Scripture I beleeue not one word in it Proue it by reason then must I needes acknowledge it but I know this fansie is altogether against reason Except therfore you proue this by reason in vaine you shall heape testimonies out of the Scripture for if I dâ—d beleeue there were a God I would beleeue the Scripture if I did beleeue the Scripture I must needs beleeue there is a God Stud. This your hateful opinion wold sÃ©eme very strange vnto me but that the Scripture fore sheweth 2. Tim. 3. â— that in these last dayes there should be many of this detestable imagination as now your experience abroad in the world doth manifest vnto you that there are many such but to the point Wil you acknowledge without cauelling what Sence Experience and Reason will prooue Trau Yes I will alwaies willingly yeeld to these Stud. Albeit in excepting against the Scripture you debarre me of the greatest chiefest means whereby the Maiestie of God is liuely set forth yet to prooue there is a God I require no more thaÌ„ those principles with you yÃ©eld to Sence Experience Reason Now before I come to prooue this matter suffer me to aske one or two questions of you If you shold stand on a Mountaine by the sea side behold a Shippe sayling in the sea in a great tempest amongst many dangerous rocks if you saw her saile directly to the harbour skilfully auoyding euery rocke lying in her way on which the violence of the wind and rage of the waues would driue her break her in pÃ©eces were it not but that by winding this way and that way shÃ©e auoided froÌ„ them Though you saw no maÌ„ in the shippe would you not think that there were some maÌ„ who guided the sterne wherby shÃ©e passed all those dangers came safely into the harbour Trau Yes I must needs think so otherwise the shippe would bee carried whither so euer the wind waues would driue her and be ouerturned by the waues or beaten in peeces on the rocks Stud. One question more and then I will come to the matter in question thinke you that you haue a soul in your body Trau What an absurd question is this How otherwise

could I talke with you I haue all my sences this question is questionlesse Stud. But yet for all this Act. â— 38 you neuer saw your soule nor can wel describe vnto me what a thing it is Trau What if I neuer saw it nor can descibe it shall I therefore doubt whether I haue a soule or no her operations in me doe shew and prooue that I haue a soule Many things bee of that nature that they cannot be seene Gâ—â— 4.3 yet are no more to bee doubted of but that they are than whether the things which we see with our eyes are or no as the wind we see not yet our sence doth feele it my voice you see not yet you heare it we see not sweete or ill sauours yet our sence sheweth vs that there are such Stud. Were it not but that the Scripture teacheth me that God punisheth those who regard not to knowe him with a strange grosnesse of vnderstanding in spirituall matters and giueth them ouer to a reprobate sence 2. Thes 2 10.11.12 that they should not perceaue that which they sÃ©e I should much maruaile at you the like men Is it not strange that you can gather by consequent of reason that of necessitie there must he a guide in the shippe which sayleth in the sea because hee sayleth to the harbour auoyding all dangers which might annoy her which dangers shÃ©e could not possiblie auoid except she were guided by some hauing reason and skill how to direct and guide it And also acknowledge that you haue a soule in your body which what it is you caÌ„not sufficieÌ„tly describe only because it manifesteth it selfe vnto you by her operations in you so that no way you can doubt but that you haue a soule whose substance you neuer saw yet sÃ©eing the admirable order and course of all things in the world continually guided and preserued in an order farre passing the capacity of man doubt whether there be a God which made guideth and preserueth al things Herein you are farre worse theÌ„ heathen meÌ„ who albeit they were neuer instructed by the word of God yet by the continuall and orderly course of the heauens and by the seasonable fruites of the earth all of them comming in their due times seasons did gather that there was a God which mooued the heauens in such order and caused all things here on earth to obserue their certaine course Therefore now I must deale with you as with a heathen man since you except against Scripture and by thinges sÃ©ene prooue the inuisible power wisdome and goodnesse of God who that all men might be without excuse made the world that all men sÃ©eing the infinite hugenesse the great diuersitie and the orderly course of all things in it and enioy-the commodities of all things therein might acknowledge hâ—s infinite power admire his wisdome and with thankfulnesse laud him for his excÃ©eding blessings If you will yeeld to sence and reason you must of necessitie acknowledge that the creation of the heauens earth and varietie of al things contained therein cannot be effected but by a diuine power far excÃ©eding the power of all the Monarkes since the world beganne If you consider the admirable order of all things created in heauen earth wherein euery thing is placed in his dignitie you cannot but with wonder admire the admirable wisedome of the disposer And to enter into the particular consideration of it consider first the blessed Angels who as in dignitie they come nearest God their maker so according to their dignitie they are placed in a most blessed place Man in dignitie next vnto theÌ„ being a creature consisting of two different natures his soule of a heaueÌ„ly substaÌ„ce his body made of the erth though by reason of the vnion of the soule with the body hÃ©e liueth here on earth yet as Hermes termeth him is he a diuine creature and according to his spirituall substance hath his conuersation in heauen meditating on the glorious maiesty of God his chiefest felicitie desiring fully to enioy his presence who hath so far dignified him that for his onelye sake hee created all the world and man for his owne glorie to this end hath hee giuen man reason to consider of all his workes senses to behold them a tongue to magnifie his goodnesse for these his excellent blessinges next vnto man consider the heauens themselues the greatnes and compasse thereof the number of the Starres and their varietie their continuall and orderly motions without ceasing or wearinesse whose vertues and influences no tongue can expresse so necessarie for all thinges liuing heere on earth that if they should but stay their motions and but for a small time cease to send downe their influences vertues al things here on earth would fade and come to naught Infinite is the number of the starres and planets in Heauen their vertues so necessarie that if you take any of them away his defect would hinder the operations of the other For proofe of this I will instance but in two of them Whose vertues are known so necessary that without theÌ„ all the rest would serue to no purpose there is none so simple who knoweth not nor any so impudent as durst deny that if the Sun were taken out of the number of the Planets all the rest both of starres and planets would loose their light and consequently their operations all trÃ©es and hearbs which grow on earth cease bearing fruit and quickelye come to naught Take away the moone besides that the comfortable guidance which Trauilers by night haue by the benefit of her light would bee wanting all trÃ©es and hearbes also on the earth would soone wither away through the heate of the sun for want of her moâ—stenning Nay suffer them to haue their being in heauen only stay their motions all things on earth would come to nothing For the Sun wheresoeuer hÃ©e stayed would skorch all things directly vnder him and dry theÌ„ to powder the Moone wheresoeuer shÃ©e stayed would putrify al things vnder her bring theÌ„ to rottennesse The like may be said in particular of euery star in heauen for if there were not a necessarie vse of euery one of them theÌ„ would it follow that God had made some thing in vaine the which you know is against a ground and principle in philosophie and therefore nÃ©edes not any farther proofe Next vnto these consider the decent order of the elements which as they are in dignitie one more excellent than another so according to their dignity are they placed one aboue another this I knowe you are not ignorant of being a matter agrÃ©ed vpoÌ„ by al Philosophers Lastly coÌ„sider al things here on earth how they in their dumbe language do set forth the glorie of God here first consider the sea most wonderfull to behold and most profitable for al mankind wonderfull to sÃ©e how his mightie waues sÃ©eme to threaten the ouerflowing of all the earth yet by

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