Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	body_n	natural_a	sow_v	2,624	5	11.4108	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10964	The general session conteining an apologie of the most comfortable doctrine concerning the ende of this world, and seconde comming of Christ, written by Thomas Rogers. The first part, wherein for the comfort of the godlie is proued not onely that God wil, but also that he doth iudge this world.	Rogers, Thomas, d. 1616.	1581 (1581)	STC 21233.3; ESTC S106670	65,044	146

the wicked than of the godly diseased But not so manie wicked are imprisoned Who shal be iudge shal the iudges of realmes They wil answere for one godlie man they sende twentie wicked vnto the iayle some for polling some for roaging some for quarreling some for periurie which vices the godlie wil not defile themselues withal And therefore more wicked then godly imprisoned But not so many wicked come to vnnatural ends as godlie Who shalbe iudg Shal common experience That must needes declare that for one godly person an hundred come vnto euil ends some for thefte some for murther some for treason some through desperation With which vices the godlie wil not be stained for al the goods in the world And therefore mo of the wicked than of the godlie doe come vnto vnnatural ends On the otherside what prosperity hath God promised for this life but the godlie enioy y e same so wel as the wicked For riches they are welthie for health lustie for power mighty learned for knowledg wise for experieÌ„ce honorable for calling for fame renowmed so wel as they Yea but al the godly are not such Neither be al the wicked But moe wicked yet than godlie be such Howe canst thou tel that the scripture saith by outward things no maÌ„ knoweth either loue or hatred al things come alike to al and the same condition is to the iust and to the wicked to the good and to the pure and to the polluted to him that sacrificeth to him that sacrificeth not as is the good so is the sinner he that sweareth as he that feareth an othe But doe the wicked more florish Let them assure themselues they haue their reward And haue y e godly lesse prosperity They are to reuiue their spirites through consideratioÌ„ that Ã time wil come when they shal fully be coÌ„forted and the vngodlie tormented Againe be it that they find lesse fauor moe troubles in the world not for manifest wickednes but through the malice of Sathan and his meÌ„bers than the wicked doe yet are theie punished as vniustly of man so iustly of the Lord and that both because he exacteth Ã greter righteousnes of them than of other men which he findeth not also looketh for more thankfulnes for his extraordinary benifites coÌ„ferred vpon them and they yeeld it not CHAP. 17. Where the bodies and soules of men are vntil the daie of iudgement SEeing nowe Ã general iudgement shal ensue what becommeth of bodies and soules vntil y e daie of iudgment wil some say Touching the bodies theie are dead without any either sense or feeling at al vntil the last daie abide in their places if theie were neuer buried in the graues if theie were coÌ„mitted to the earth But the houre shal come in which al that are in the graues shal heare Christ his voice And theie shal come foorth c. and such also as haue beene either deuoured of beastes or consumed of fire or drowned of waters or any way dead since the beginning of the world theie altogether in Ã moment in the twincling of an eie shal arise But whie reasteth the bodie and goeth not presently with the soule either vnto ioie or paine It is because neither the sins of al y e wicked are yet perfectly ripe nor the number of the faithful fulfilled For neither the wicked which haue died since the beginning of the worlde shal preuent those which are to come vnto them in extreme tormentes nor any of the godly enioie perfect happines vntil y e whole nuÌ„ber of y e faithful com together Whie shal the bodie arise at al The reason is easilie giuen That whole man may be rewarded according to his deserts y e is that as neither the soule without the bodie did anie thing nor the body without the soule while it was aliue so both bodie and soule together maie receiue either the reward of wel doing or the punishment of sinne For we blaspheme with the mouth we pray with the mouth we praise God with the mouth We are wanton with the bodie and we are chast with the bodie Wee pil and poll with the hand and we giue almes with the hand c. Seeing then saith Cyril the bodie is Ã doer in al thinges it shal reape the fruit of his labour in the time to come But some wil saie How are the dead raised vp and with what bodie come theie foorth O foole that which thou sowest is not quickned except it die And that which thou sowest thou sowest not that bodie that shalbe but bare corne as it falleth of wheate or of some other But God giueth it a bodie at his pleasure euen to euerie seede his owne bodie c. So also is the resurrectioÌ„ of the dead The bodie is sowne in corruption and is raised in incorruption It is sowen in dishonor is raised in glorie it is sowen in weakenes is raised in power It is sowen a naturall bodie is raised a spiritual bodie Wherbie it is euideÌ„t howe the same bodie in substance which we haue but not in qualitie shal arise For the qualitie shalbe changed of the same Hereunto Cyril beareth witnes when he saith This bodie shal arise but not subiecte to infirmities yet this same verie bodie being transformed into an incorruptible body Euen as iron burned in the fire becommeth fire But more than so as the Lorde rising knoweth best This body than shal arise but not remaine as it is but be eternal It shal not stand in neede either of meat to liue withal or ladders to climbe by for it shal become spiritual A certaine glorious thing it shalbe such as sufficientlie for theworthines of the same caÌ„not be expressed The righteous shal shine as the sunne as the moone as the brightnes of the firmament And God foreseeing this incredulitie of man hath giuen to smale wormes bright bodies in the summer that therebie theie maie shine to make men by apparent thinges to beleeue that which through hope we lookefor For he that canperforme a part can also accomplish the whole and hee that hath made a worme to shine with cleerenesse can much more make the iust to be glorious So then we shal be raised hauing eternal and al like bodies but he that is righteous shal receiue Ã celestial body that he maie accompanie the Angels and he that is wicked shal take an eternal bodie by which he maie suffer the punishmeÌ„t of sinnes and burne in fire and yet neuer be consumed so Cyril This being spoken of the place of the bodie and resurrection of the same I wil nowe shew what I thinke concerning the places where the soules are had I recited the sundrie opinions of diuerse men touching this matter For great varietie of iudgementes haue beene here-about The Pharisees haue one opinion the Dormitans an other the Papistes another the fathers another and the

Iewes in Iob his friends as they were called in respect of Iob in the barbarous people in respect of Paul and in the Turkes at this day in respect of Christians For who were out of God his fauour more than the Romans than Iobs friends than Paul his aduersaries and who more miserable in deede than the Turkes notwithstanding their prosperitie And such is the state of the wicked at al times Then whie doth the Lorde suffer the wicked in the sight of men to florish and whie doth hee not in iustice confounde them speedilie and vtterlie Sundrie reasons may be giuen hereof For either of his wisedome he thinketh it no due time as yet to punish them or of his mercie he spareth them because they shoulde repent or in his iustice hee hath quite forsaken them In his wisedome he spared Sodome vntil the sinnes therof were exceeding ripe and cried-up to heaueÌ„ for vengeance in his mercie he spared y e old world an hundred twenty yeeres that theie might amende g in his iustice oftentimes he spareth the wicked in this present world because he hath giuen them ouer into reprobate minds and reserued theÌ„ for euer-during torments in the life to come So doe good Physicions suffer such to haue their wils with-out gaine-saying them who are past recouerie But as they who are so desperatelie sicke in bodie are nigh vnto death so they whom God for saketh and leaueth to their owne hists are nigh vnto damnation And as calues the fatter they be the nigher they are to be killed and as trees the bigger there are the more vnfruitful the nighter to bee hewen-downe so the prosperitie of the vngodlie is an vndoubted argument of their destruction at hande Which punishment of their shal theÌ„ by so much be the more grieuous intolerable by howe much the time was great before the Lord executed his iudgment Phatao is a notable example hereof For hee was long spared but at the length ouerwhelmed in the red sea So is Balthasar who in the middes of his iolitie came to destruction But they which are best knowen and most of al to be noted are Sodom and the old world the one whereof was vtterlie consumed with fire the other drowned with water both special examples of the sudden and vtter damnation of the vngodlie CAP. 13. Causes whie the godlie doe endure such miserie and troubles in this worlde FVrthermore it maie bee demanded Whie such as feare God of al others most zelouslie and fauour religion best suffer such miserie and affliction in this present world as they do I answere one cause is in them-selues through their zeale of godlinesse they chuse it another in Satan their enimie through his malice against them hee seeketh it Ã third in God who partlie of his wisedome and of his iustice partlie doth send it For to speake seueralie of these causes somewhat doubtles the godlie endure affliction oftentimes when wold they but asseÌ„t vnto sin or conseÌ„t vnto the wicked they migh florish in al outwarde happines and worldly as they cal it felicitie But for that they haue the feare of God alway before their eies and thinke-upon the valor-both of religion virtue they chuse rather to be afflicted for righteousnes sake then either for wickednes to be aduanced or that the glorie of their profession should be blemished Herebie manie endure displeasure which might haue fauor manie suffer pouertie which might be rich manie be obscure which might be of countenance and manie are in great aduersitie that might doe wel in the worlde So Michaiah for speaking the truth faithfullie without flatterie Daniel for seruing the true God zelously with out hypocrisie olde Eleazer for obseruing the holie Lawes of his God religiouslie Ioseph for his loialtie to his master ward and such like both were punished and are daily afflicted Of which their inuincible courages manifold commodities do arise For first in so doing albeit they lacke outwarde comfort of the world yet they haue the inward ioie of a good conseience which as Salomon saith is a continual feast Secondlie they giue testimonie vnto the worlde how they fauor Christianitie religioÌ„ not of hypocrisie or in worldlie respectes but of pure zeale and that theie regarde those wordes of our Sauior Whosoeuer shal confesse me before men him wil I confesse also before my Father which is in heauen But whosoeuer shal denie me before men him wil I also denie before my father which is in heauen Againe He that loueth father and mother more than mee is not worthie of me And he that loueth sonne or daughter more than me is not worthie of me And he that taketh not his crosse and followeth mee is not worthie of me He that wil saue his life shal lose it and he that loseth it for my sake shal saue it Thirdlie manie-times therebie theie winne such as are without make them to glorifie God to forsake either their naughtie life if theie haue beene sinners or their idols and errors if theie haue beene superstitious And last of al theie both encourage the weake and confirme the strong in good motions by their examples Again considering how it is impossible to please God and in the world to florish too and that such thinges as delight the bodie are extreme enimies to the soule theie voluntarilie abandon al occasions that maie with-drawe them from God or quench the zeale of virtue within theÌ„ Whereof it is that theie doe yea it cannot be but theie must suffer manie troubles as Lactantius noteth For it is verie hard to be holie in this worlde and happie too Therefore theie doe chuse and willinglie for welth pouertie for pleasure paine for Ã florishing state affliction and though theie doe neither with Democritus pluck-out their eies nor with Spurina deface their faces nor with the Monches liue by them-selues nor with the superstitious Iesuites whip their owne corpses yet with Saint Paul theie beate downe their bodies that their flesh preuaile not ouer the spirite Furthermore insomuch as the diuel is for power mightie in that hee is Ã Prince and his hatred is deadlie because there is enimitie betweene his seede and the godlie and his crueltie vnsatiable being Ã dracon and his subtleties manifolde because he is a serpent maruel it is not though the saincts of God in this worlde wherein theie are but strangers enioie neither such ease nor such honor nor such prosperitie as the wicked doe Notwithstanding whatsoeuer the diuel doth against them it is because God doth either sende him or suffer him And therefore although his hatred be mortal his crueltie extreeme and his subtleties past finding-out yet can he doe nothing to hurt the godlie without God permit So that his wil is nought but his power is good For his wicked wil is of himselfe but he

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