Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	according_a	life_n	work_n	2,217	5	5.2779	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05370	Ravvleigh his ghost. Or a feigned apparition of Syr VValter Rawleigh to a friend of his, for the translating into English, the booke of Leonard Lessius (that most learned man) entituled, De prouidentia numinis, & animi immortalitate: written against atheists, and polititians of these dayes. Translated by A. B.; De providentia numinis, et animi immortalitate. English	Lessius, Leonardus, 1554-1623.; Knott, Edward, 1582-1656.; Raleigh, Walter, Sir, 1552?-1618.	1631 (1631)	STC 15523; ESTC S102372	201,300	468

doth not vnderstaÌ„d it VVhen the wicked grow as the grasse and all the workers of wickednes do flourish then they shal be destroyed for euer But thou O Lord â—rt most high for euermore For loe thine enemies O Lord for loe thine enemies shall perish all the workers of iniquity shal be bestroyed c. Thâ—â— farre in this placeÌ„ and certainly the books of the Psalmes is full of such comminations and threats of punishments after this life of most seuere sentences of future retribuâ—â— and recompensation according to euâ—y mans works and merits 8. The eight In the booke of Ecclesiasticus c. 21. Stuppa collecta c. The congregaâ—â— of the wicked is like to tow wrapped together their end is a flame of fire to destroy them Tâ—â— way of sinners is made plaine with stones but â—â— the end thereof is hell darknes and paines The sense of the firster verse is that the whole multitude of the wicked shal be gathered together in one bundle and shal be like to tow folded together the which being thus made shall burne eternally For as a bundle of tow quickly taketh flame so the multitude of sinners being gathered together shall with small labour be set on fire This shal be effected in that terrible great day of the generall iudgment in the which all the chaffe shal be heaped together to burne and the wheat gathered to be laid vp in our Lords garner euen as Christ himselfe hath foretold Their end c. in tâ—â— greeke it is ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ that is the last consummation end which the wicked shal haue after the which nothing is further tâ— be expected because they shall thus conâ—â—â—â—e without end Thus in this word it is â—â—â—muated that the whole multitude of the â—â—â—ked shal be fit for nothing els then eterâ—â—â—â—y to burne The other verse to wit Tâ—â— way of sinners is made plaine c. signisiâ—â—â— that the way and coâ—rse of wicked meÌ„ sâ—â—â—â—es easy coÌ„modious sweet and like to away fairely paued but it endeth in a precipitious and steepe-downe place from whence who falleth falleth suddenly into hâ—ll where there is nothing but darkenes and eternall punishments 9. The ninth is out of the booke of Wisâ—â—â—â—e c. 5. Where the lamentation of the daÌ„nâ—d is descrybed the which they vse in hel when they see the iust traÌ„slated into glory and themselues east into such insufferable mâ—â—eries Their complaint is this Nos insensâ—â—â— c. We fooles thought their liues madnes their ends without honour How are they accouÌ„tâ—â— among the children of God and their portion â—â— among the Saintes Therefore we haue erred from the way of truth the light of righteousnes â—â—â—h not shined vnto vs and the sunne of vnderstanding rose not vpon vs c. 10. The tenth in Esay c. 30. Praparatâ—â—â—â—â—â— heri Topheth c. Topheth is prepared of â—â—â—â—â— it is euen prepared by the King he hath â—â—â—â—â— it deepe and large The burning thereof â—â— fire and much wood The breath of the Lord liâ—â— a riuer of brimstone doth kindle it This text is interpreted by S. Ierome and some other ancient fathers of the place of Hell which long since was prepared by God the supreme King and iudge for the Diuels and his adherents which place is deepe as being in the lowest bowels of the earth and large that it may be capable of all bodyes The burning of it is fire meaning sulphureous fire and much wood that is the bodies of the damned which shall burne like to dry wood The sinners are tearmed in the Scripture dry wood the iust greene wood according to those words of S. Luke If these things happen in the greene wood what shall become of the dry wood The same significatioÌ„ of wood is in like sort gathered out of that passage of Ecclesiastes c. 11. If the tree do fall towards the South or towards the North iâ— the place that the tree falleth there shall it be Now if it be demanded by what force Hel fire is kindled the Prophet answereth in the former place The breath of the Lord like a riuer of burning brimstone doth kindle it And here by the words The breath of the Lord is vnderstood a stormy blast there caused by Gods power Or els a diuine and supernaturall force of God by the which that fire shall continually burne without consuming or wasting away And this â—â—eath shall so kindle the fire in hell as if a â—â—rrent of burning sulphur were powred â—â—erein Now what can the mynd coÌ„ceaue â—ore horrible and dreadfull then this 11. The Eleuenth is also in Esay c. 33. â—onterriti sunt c. The sinners in Sion are afraid a feare is come vpon the Hypocrites who among vs shall dwell with deuouring fire VVho among vs shall dwell with euerlasting burnings Which passage of Scripture is expounded by many of the Auncient authours of the paynes and torments of Hell 12. The twelfth in Esay 50. Ecce vos omnes c. Behold all you kindle a fire and are compassed about with sparkles walke in the light of your fire and in the sparkles that you haue kindled This shall you haue at my hand you shal â—ye downe in sorrow This place of Scripture is not only vnderstood of that fire wherewith the Romanes vanquished the Iewes which through their sinnes they deserued but also of Hell fire which all sinners hauâ— kindled to themselues as S. Ierome and other Fathers do interprete for Sinnes are as it were certaine fiery seedes containing within them a secret flame which in its due tyme breaketh forth into an open fire Therfore how many sinnes ech Man hath so many hoat ashes of fire so many seedes of flames he hath as being inuisibly encoÌ„passed with so many flames Againe Sinnes in the holy Scripture are compared to a matter easy to be set on fire as dry wood hay chaff straw and thornes Who therefore encreaseth the number of his sinnes gathereth together a combustible matter with the which he shal be eternally burned But to returne more particularly to the formet text Walke in the light of your fire that is coÌ„tinue in your sinnes and increase flames which you begin to kindle This shall you haue at my hand Those are the words of Christ through whose iudgment sentence the Iewes were destroyed by fire all sinners not repenting shall hereafter be tormented with the same 13. The 13. Esay 60. Et egredientur c. And they shall goe forth and looke vpon the carkases of men that haue trangressed against me Their worme shall not dye neither shall their fire be quenched and they shal be an abhorring of all flesh The Prophet here calleth Carkases the bodyes of al the wicked both because they shal be like to dead carkasses for their filth stench as also in that they shal be hurled and cast vpon the earth and finally by reason they shal in Hâ—ll like carkasses lye

by the which the affaires of men are gouerned and will produce the chiefest argumeÌ„ts vsed by them heerein Secondly I will set downe the contrary sentence impugned by the former Men and will fortify it with many conuincing vnanswerable arguments or demoÌ„strations Thirdly I will answere and satisfy the Reasons vrged by the aduersaries party VVHO THET VVERE THAT DENYed a Deity and what were the reasons perswading them therto CHAP. I. AMONG the Ancients some are found who denying all Diuine Power by the which the world is gouerned did take away al Diuinity Others though granting a heaueÌ„ly supernaturall power did neuertheles deny the prouideÌ„ce of the said power in particuler things and especially in actions proceeding from mans freewil moued therto through a shew of some one or other weake reason which themselues were not able to answeare Those who absolutly denyed a Deity were but few of whom the chiefe were Diagoras Milesius Protagoras Abderites both being schollers of Democritus Theodorus coÌ„monly called the Atheist being a most impure impudent Sophister To these may be adioyned Bion Boristhenites Scholler of Theodorus of whom we may read in Suidas in his Lexicon and Laertius l. 2 9. de vitis Philosophorum With these former may be also marshalled Lucian the scorner of all diuine powers and the bitter enemy of Christians who for his impiety was torne asuÌ„der with dogs as Suidas witnesseth Pliny also is to be ranged among the foresaid Atheists who in his second book c. 7. doubteth whether besides the Sun which he calleth the chiefest gouernour Numen of Nature there were any other power or any other God for these are his words Quisquis est Deus c. VVhosoeuer that God is if any such be he is in euery part whole sense whole sight whole hearing whole soule whole mind finally whole in himselfe after refuting the Gods of the Gentils he further saith Deus est c. He is said to be a God who helpeth others and this is the way to purchase eternal glory This path the worthy and noble Romans did tread and in this Vespasianâ—s Augustus the most eminent gouernour in all ages walked with his children alwaies supporting the decaying state of men And that such men should be ranged and marshalled in the number of Gods was the most auncient manner of shewing thankefulnes gratitude to men wel deseruing And then after the sayd Authour further writeth It is to be laughed at to say That that cheife and supreme power whatsoeuer it is hath any solicitude or care of humane things for may we not then wel belieue that then it followeth that the sayd Numen or Diuine power should be contaminated and defiled with so wâ—arisome and so multiplicious a charge and negotiation Now Democritus Heraclitus Epicurus and Lucretius acknowledging a Numen or diuinity denyed only all prouidence of the sayd power since they maintained that al things did happen either by force of Nature as Lactantius sheweth l. 2. de ira Dei c. 9. 10. or els by the casuall concourse meeting of infinit Atomi as is euidently gathered out of Lucretius and according to the iudgment of some Aristotle is auerred to be of the said opinion who in the 12. booke of his Metaphysicks cap. 9. writeth that it is an absurd thing that prima Mens the first mind for so he calleth God should haue a care of some thinges more â—itting it were that he should not see such thinges as see them Yet the contrary hereto he intimateth in the tenth booke of his Ethicks cap. 8 in regard whereof I hould him rather to be freed from that imputation then otherwise Cicero in his second booke de diuinatione taketh away all prescience and foreknowledg of thinges to come especially of thinges depending on the freedome of mans wil his reason is in that he thinketh this foreknowledge carryeth with it a necessity of the euent of thinges vpon which ground he also denyeth all diuination and prouidence Among men of later tymes many may be fouÌ„d denying the Diuinity it selfe but few who deny only the foreknowledge of the said diuinity for the reason of Prouidence or foreknowledge is so inseparably ioyned with the diuinity as that they caÌ„not in the eye of cleare iudgement be deuided asunder for how impotent and weake should that God be who were ignorant of those thinges which euen to vs are become cleare euident And how imperfect and narrow an vnderstanding should he haue that could not attend to all thinges which doe fall out in the world Therfore it is wisely pronounced by S. Austin in a certaine place against Cicero To confesse that there is a God and withall to deny that he is prescious or foreknowing of things to come is extreme madnes Therefore either preference and prouidence is to be admitted or els all diuinity is to be reiected Although at this day there be many who deny in their secret iudgmentes all diuine power and Deity yet are they not much knowne to the world since the feare of the lawes doth impose silence to these kind of men and only secretly among their familiars they do vomit out their Atheisme The errours in Religion since all such wicked doctrines do finally propend incline to Atheisme haue giuen great occasion hereof for once departing from the true religion mans vnderstanding findeth nothing wherin it may firmely and securely rest and then the vnderstanding reflecting it selfe theron instantly falleth to doubt of the whole mystery of all religion as if it were a thing forged only out of policy that so vnder the tecture pretext of a Diuine power the people may the more easily be contained within the limits and boundes of their duties And hence it proceedeth that among Heretickes such as are of sharper wits doe inwardly doubt of all religâ—on and either deny or at least rest vncertaine whether there be any diuine and supernatural power at al being thus prepared to entertaine any religion so farre forth as it forteth to the augmentation increase of their temporal estates These men be commonly called Polititians in that they subiect all religion to policy consequently by how much the more any religion is conducing to the bettering of their political and temporall estate by so much it is by theÌ„ more esteemed and practised Among these men Nicholas Machiauel hath gained the chiefest place as appeareth out of his books written in the Italian tongue and particulerly of that entituled de Principe which at this day is read by many The chiefe reasons whereupon this opinion is grounded are these following If there were any Diuine power by the which the world were gouerned then would it follow that improbity wickednes cruelty should not preuaile so much as now it doth neither should it haue so prosperous successe and euent nor should it oppresse and betrample with wrong the vertuous innocent as we fynd that in all

repyning and secret hate against ones Enemy as also fornications filthy lusts a vayne desire of glory and other internall vicious affections of the mynd And though sometymes in their wrytings they commend vertue reprehend vyce yet do they not bring any mouing and forcing reason therby to determen from vyce and perswade and moue them to the practice of a vertuous lyfe For the splendour and inward beauty of vertue as also the turpitude and vglines of vice which two sole points are vsually aledged by Philosophers are but weake incytemeÌ„ts to the mynd therefore that Man may haue an absolute dominion ouer himselfe and his passions there is need of more vehemeÌ„t perswasions And hence it is obserued that very few men haue bettered their mynds so far forth I meane as concernes piety by reading of their labours though many by that meanes haue arriued to a great pryde and elation of spirit but it is certaine that from the wrytings and doctrine of Moyses from the other sacred bookes of Scripture innumerable men haue come to wonderfull holines and haue enioyed great familiarity with God himselfe so as they were most illustrious and celebrious for the admirable workes performed by them To conclude this poynt if any one will seriously contemplate and confer together the mysteries of the Iudaicall and Christian religioÌ„ he shall clearly see that such things as were done by the Iewes did serue but to adumbrate and shadow the mysteries of our Christian fayth according to the words of the Apostle 1. Cor. 10 â—aâ— omnia in figura c. All these things chanced to them in figure but they are written to our correction vpon whom the ends of the world are come Wherfore we are able euen from those poynts which Christians do daily professe and practise to proue that the Iewish discipline and doctrine was agreable to the truth From all which premises it is most cleare that credit and fidelity is to be giuen to the bookes of Moyses not in that degree only as is exhibited to the Commentaryes of Cesar the History of Liuy or any other prophane authours but as to certaine most vndoubted Oracles writteÌ„ by the speciall concurrency and assistance of the holy Ghost The like may be auerred of other holy bookes of Scripture whether they be historicall or propheticall seing the same reasons and arguments which are alledged for the writings of Moyses are also preuailing for them Now let vs descend next to the miracleâ— of the new testament good God how many and notorious did our Lord here liuing in flesh performe He clensed the â—â—prous he raised vp the paralitick he cast our deuils in the possessed he cured all languors and diseases he restored sight to the blynd hearing to the deafe speach to the dumbe going to the lame and life to the dead He also commanded the wynds restrayned tempests walked vpon the waters and finally fed diuers thousands of men by a sudden multiplication of a small quantity of bread He wrought all these not in priuate but openly in the sight of the whole world so as all Iudâ—a tooke notice thereof neither could such as were emuloâ—s and maligning of his glory contradict the same He also did them not with much endeauour or with any long preparation aforehand but only either by his word or by the gentle touch of his hand To proceed further we know that in his death the SuÌ„ne was obscured the earth trembled rocks stones broke asunder the veyle of the teÌ„ple did cleaue in two and the dead did rise out of their graues many thousands of meÌ„ were witnesses hereof which might would no doubt charge the Euangelists writing these things in seuerall tymes and places with sacriledge if they had diuulged fictioÌ„s and forgeries since to lye in poynt of Religion is sâ—câ—â—ledge in the highest degree But to omit all other things how stupeÌ„dious a miracle was it that our Sauiour coÌ„uerted the world by the meanes of twelue men and these ignoble poore despicable and ignorant fishers notwithstanding the gainsaying of the power wisedome and eloquence of the whole world as also the great reluctation to flesh and blood mans corrupt nature and an inueteraâ—e and wicked custome For his doctrine was not to perswade men to an easy religion and such as was indulgent to sense but to a professioÌ„ most hard seuere and repugnant both to mans vnderstanding and his manners for it taught that he who was nayled vpon the Crosse was God that riches honours pleasures and what els is to be prized in this world ought to be contemned that we ought to â—ame our flesh bridle our desires beare our Crosses loue our enemies render good for euill spend our blood and life for Christs sake and finally pray for all such as do in any sort persecute or wrong vs. How difficult a labour was it to perswade the world blynded afore with Idolatry and placing all its felicity in riches honours and pleasures to the imbracing of these matters and this against the custome and authority of their forefathers against the vse of all Countries against the common iudgment of all mankind against the senteÌ„ces of the Philosophers against the edicts comminations and threatnings of Princes with a resolute neglect of all commodities or discommodities of this life of honour or contumely of wordly allurements or torments how great soeuer And yet Christ performed all these great affayres by his Apostles being but poore and ignoble men reducing by their meanes the whole power wisedome of the world vnder his yoake and gouerment Now the Apostles were afore most rude fearfull pusillanimous ignorant of heauenly misteryes ignorant of the tongues and indeed altogeather vnapt for so high an enterprise But behold after the Holy ghost once descended downe they instantly became most wise fearles magnanimous skilfull in all the tongues hauing the courage to vndertake so great an exployt and after performing the same most gloriously and happily These things are of such an infallible truth as that no man had the forehead to deny them all ancient Historyes recording theÌ„ for the whole world proclaimes and witnesseth that it was first conuerted to Christianity by certaine fishers that no torments how exquisite soeuer of Tyrants by the which themselues and infinite otheâ— were consumed could hinder the beginning progresse increase of so worthy and heroicall a busines Neuer did the like happen in another country Which miracle being deeply weighed is not only of force to the iustifying of the being of Gods prouidence but also of the diuinity of Christ of the truth of Christian religion Furthermore the Apostles had the guilt of working miracles which in some sort was most necessary since the world could hardly haue bene induced to entertaine so strange and displeasing a doctrine except in were waranted therunto by some most wonderful signes prodigyes Therfore they gaue sight to the blynd strengthned the Paralytickes raysed the lame cured all

the Immortality of the Soule THE SECOND BOOKE WHEREIN Is proued the Immortality of the Soule CHAP. I. IN the former booke we haue demonstrated that there is a God and a diuine Prouidence In this second the Immortality of the soule is to be proued For these two Articles are in themselues so linked together as that they do reciprocally presuppose the one the other for admitting the one for true the other doth ineuitably follow For if there be a God and a Prouidence it is necessary that the Soule after this life be immortal that it may be rewarded according to its merits and if the Soule doth liue after death it then must needes be that there is a God and a Prouidence which is to dispense to euery one answerably to the deserts of ech mans life as incideÌ„tally we haue shewed out of Chrysostome Againe supposing that there is no Prouidence or deity then is the immortality of the Soule taken away and supposing no immortality of the soule then is the being of a Deity denyed of which point we shall heearefter speake Now because this sentence of the Soules Immortality may be fortifyed and strengthned with many other reasons and that there are not few who do doubt thereof although perhaps they may seeme not altogether to doubt of a deity or of a Prouidence I hould it worthy the labour to discusse this point more elaborately and particulerly And here we dispute of the Soule of maÌ„ not of beasts for it is euident that this is mortall and corruptible since it desireth nothing nor reposeth its delight in any thing but what belongeth to the benefit and pleasure of the body Therefore that the soule of man which as it is endued with vnderstanding and freewill is called Animus or Mens is immortall may be demonstrated by many arguments which we will here briefly and clearly set downe And first if authority should sway or determyne the point herein it is certaine that whosoeuer haue bene at any tyme noted for eminency of wisedome haue belieued the soule of man to be immortall to wit the Sagi and wisemen among the Hebrewes or Iewes among the Chaldeans the Egiptians with their Trismegistus Mercurius among the Indians the Gaules whom they called Druides In like sort the Pithagorians the Platonicks with their first Maisters the Stoicks vnanimously maintayned the Soules Immortality though diuers of them were deceaued in this that they thought al the Soules of men to be certaine partes or particles taken froÌ„ Anima muÌ„di or the Soule of the world which they said was God that they were to be dissolued in the conflagration and burning of the world and being then dissolued they were to returne to their simple forme to wit into the soule of the world like as mixted bodies are resolued into the Elements of which they are framed What Aristotle thought herein is somewhat doubtfull because he speaketh variously and vncertainly yet in his secoÌ„d booke de ortu animalium c. 3. he thus writeth Solam mentem c. Only the soule of Man entreth into the body from without and it only iâ— a certaine diuine thing and the reason hereof is because the operation or working of the body doth not communicate it selfe with the operation of the Soule Now the soules of other liuing Creatures he affirmeth to be ingendred in the matter through the force of the seed in that all their operations depend vpon the body Now heere he euidently teacheth that mans Soule doth not depend of the body and therefore it is not ingendred by the vertue of the seed but proceedeth from without Vpon which ground or reason diuers followers of Aristotle do ascrybe the sentence of the Soules immortality to Aristotle To conclude all men whosoeuer that haue bene illustrious and markable either for sanctity of life the guiâ—t of Prophecy or working of miracles haue euideÌ„tly and indubiously houlden the Soules Immortality and who haue denyed the same were for the mâ—â—â—â—art most impious and wicked men as the Epicureans the Atheists Now if this point should be discussed by Philosophicall reasons the aduerse opinion would â—ynd small firmnes therin seing that reason wherupon it chiefly grounds it selfe is most weake This reason is taken from the similitude of bodyes which is found betwene Man and Beast For we see say the Patrons of this heathenish opinioÌ„ that men and beasts are conceaued formed borne nourished do also increase grow old and dye after one and the same maÌ„ner In like sort they consist of the like parts of the body both internall and externall which like parts haue the like vses in them both Therefore conclude they that wheÌ„ a beast dyeth and breatheth out his last the Soule vanisheth euapourateth it selfe into nothing nor any thing of it remaineth after life so also it may seeme to be said that man dying his soule also dyeth and turneth into nothing But this reason is most feeble and of no force for though there be a great affinity betwene the soule of Man as it is endued with reason is called Mens the soule of beasts the difference is infinite froÌ„ the which great disparity we may deseruedly gather that the Soule of man as being of a high and diuine order or nature dyeth not though that of beasts is absolutly extinguished euen with the body For beasts do not perceaue in any sort those things which belong to men neither is there any communication or commerce of busines or deliberation betwene man and them As for example dogs and horses know not whether their maister be rich or poore noble or ignoble old or young healthfuâ— or diseased maryed or vnmaryed vertuous or wicked an Italian or a Germane None of these I say do beasts vnderstaÌ„d or make difference of whereupon it followeth that they neither conceaue griefe nor ioy of those thinges which happen to men Againe they see the Sunne the Moone trees houses cittyes and villages but they know not nor thinke what they are to what end they are directed or from wheÌ„ce how they proceed All their knowledge is restrayned to few things to wit to those things as are pleasing or displeasing to their nature Of these only they iudge and this after a confused and brutish manner conceauing them vnder the shew and title of being profitable or disprofitable conuenyent or inconuenyent for they loue not their maister for any other respect but because by the help of their phantasy they apprehend him vnder the shew of profit in that he giueth them meat or the like In like sort on the contrary part the sheepâ— flyeth the wolfe for no other cause but by reason that by instinct of nature he conceaueth him as his enemy Therfore seing beasts haue a knowledge so imperfect and limited and apprehend nothing but what appertaineth to the coÌ„seruation of their bodyes and lyues nor are delighted or grieue at any thing but in respect as that thing affecteth their body well or

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