Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	according_a	body_n	nature_n	5,052	5	5.5744	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13656	The mirror of diuine prouidence Containing a collection of Theodoret his arguments: declaring the prouidence of God to appeare notably both in the heauens and in the earth, and in all things therein contained: taken out of his workes De prouidentia.; De providentia. English. Selections	Theodoret, Bishop of Cyrrhus.; I. C., fl. 1602.	1602 (1602)	STC 23939; ESTC S101993	23,638	96

disposed but in all things let him confesse and acknowledge the Prouidence of God For by these examples it doth appeare plainly that a seruant may be vertuous godly though his maister be neuer so vicious and vngodly Why doth God suffer the godly to be led into captiuitie GOd hath a care euen ouer those that do offend and of great loue doth punish them wherefore when he suffreth the wicked for their sinnes to be ledde captiue hee sendeth with them also good men as schoole-maisters and teachers by whose good counsell example they may be directed in the true and right path Againe these godly men being in captiuitie haue not only bin a means of saluation vnto their fellowe prisoners but through their good life and doctrine haue brought also many Infidels to the light and knowledge of the true God So that in all his doings God sheweth himselfe to haue a speciall care of man The studie of Righteousnes is not without fruite although in this life it doth not appeare And of the Resurrection ALthough the godly in this life are commonly oppressed with pouertie and seruitude and liue not in like pleasure prosperitie as the wicked doo yet notwithstanding they haue pleasures and great pleasures For the godly do not think the praise and rewardes of mortall men to be a sufficient recompence for theyr trauailes and therfore coÌ„temning them they doo looke for the promises of GOD and attend the comming of their Guide and Captaine to receiue those crownes of vnspeakable glory rewards from heauen They wayt for the Resurrection of their bodies that being taken vp into heauen they may ioy with the holie Angels and haue the continuall and endlesse fruition of him for whose sake they haue suffered so many troubles which is a most excellent reward and the onely true happinesse Againe seeing the possession of vertue is a most precious Iewell and is not gotten nor kept without great trouble and paines it were a great absurditie that all other inferior arts and exercises should haue theyr rewards and Vertue onely be without all recompence There is an Eternall life where Vertue is rewarded WHereas God suffereth some vertuous and godly men in this world to liue die without honour and in great contempt Other some againe to liue in great honour It is an euident argument for that God is iust in all his dooings that there is another life prepared wherein they whiche haue doone well shall be rewarded accordingly So that in giuing honor vnto some here he doth manifest and declare that vertue hath her crowne reward And in suffering other some to liue without all honour or reward hee doth shew plainly that there is another life and doth thereby notably confirme the hope of those thinges which are looked for Againe if there were no life after this they which are punished heere might seeme to haue great iniurie seeing other committing the like or greater faultes to receiue no punishment at all And the vertuous men likewise which are not rewarded as other godly men are should haue too great cause to complaine and accuse the iustice of God So that of necessitie except we will denie God to be iust there must be another iudgemeÌ„t where such as haue escaped punishment heere may suffer according to their deserts and they which haue receiued heere no reward for their well doing may be fully rewarded and recompenced for their great labours The Resurrection of the bodie is necessary FOr it were great absurditie want of iustice if the soule alone and not the bodie should be glorified or tormented seeing the bodie hath bin a great furtherer and setter forward as well of the godly as the wicked operations of the minde and an instrument to performe the same Wherefore in iustice it is requisite and verie necessary seeing the bodie hath bene a copartner here with the soule both of her godly labors and wicked pleasures that it should be raised againe and together with the soule receiue due punishment as they haue deserued or like glory as rewards for their vertuous and godly labours sustained together in this life It is not vnpossible for God to raise againe the dead bodies ALl things are possible vnto God and easie to be done seeme they vnto man neuer so hard or vnpossible for he that made all things with his word can easily gather together the parts of man although they be deuoured of beasts and consumed into dust and ashes and raise him againe As it is much more easie to restore a thing being decaied then with his onely word to make all things of nothing as he did How God in times past had a care not onely of the Iewes but of all men And of the Incarnation of Christ our Sauiour NEither the heaueÌ„s nor the earth the sea the Moone or Starres neither this whole visible and inuisible creation do so notably declare and set out the exceeding greatnesse of the goodnesse and loue of God as this that the onely begotten sonne of God of like substance to the Father tooke the shape of a seruant vpoÌ„ him and was conuersant here among men on earth in the similitude and figure of man that taking vpon him our infirmities and bearing our diseases he might so be our Physitian and Sauiour through whom we haue obtained this notable benefit by adoption to be made the sonnes of God For God when he saw our reuolting from him being our Creator vnto a most cruel tyrannie and how we had wilfully throwne our selues into the dungeon of all mischife treading the lawes of nature vnder feete and that these visible creatures could not perswade and bring vs to the obedience of our Creator it pleased him of great mercie to worke our saluation another way in great wisdome iustice For in the restoring of man God did not vse his onely power whereby he was able to do what he would neither yet mercy alone least the enemy of mankind should haue cause to accuse his dealing as iniurious but did deuise and take a course wherein he declared both great loue and iustice for vniting vnto himselfe the captiue nature of man he brought it into the field to reuenge his former foyle and did so furnish it with all things necessary that the enemie which in times past had preuailed against man was now by man vtterly ouerthrowne So that his tyrannie being dissolued man was by iustice deliuered from most miserable seruitude and restored to his former libertie which was the cause that Christ was borne of a woman and tooke flesh of the virgin The cause wherefore Christ fasted fortie dayes CHrist by his fasting and hunger did as it were prouoke the enemy to a conflict who perceiuing his hunger was in great hope of victorie and came with a good coÌ„fidence as it had bene to deale with Adam whom that way hee did ouerthrow but finding vnder Adams nature his Creator he departed as confounded Againe in fasting hee would

but are kept notwithstanding as verie necessarie commended as great blessings of God Euen so riches are not therefore to be blamed because wicked men abuse them but to be acknowledged as the gifts of God necessarie for many good purposes Why God hath not giuen riches to euery man AS God hath not giueÌ„ to euery member of the bodie the like operation but to euerie one a peculiar function as the eye to discern colours the eare to iudge the difference of soundes and so forth in all the rest that through the varietie of their operations the mutual help that they haue one of another the bodie should want nothing necessary and that amoÌ„g the members there should be no grudge or enuy whilest no one part can iustly say vnto another I haue no need of thee Euen so hath not God made all rich alike but some poore that one standing in need of another through their mutuall helpe this his Common-wealth might be preserued which otherwise would be quite ouerthrowne whilest euerie man abouÌ„ding in wealth there wold be found none to sow plow or to do any such inferior necessary works Whereby one of these two inconueniences would followe of necessitie that euery man must learne all Artes and do all workes himselfe which thing is vnpossible or else that all meÌ„ should perish together for want of things necessary which were absurd and lamentable So that in this diuersitie also the Prouidence of God doth notably appeare The state condition of the Rich and Poore is naturally alike and all one 1 First all men both rich poore haue one and the selfe same earth for their house nurse mother and graue alike common to euery one 2 The Sunne Moone and Starres giue their light indifferently to all neither is the Aire peculiar vnto the rich but all breathe of it alike 3 The bodies likewise both of rich and poore are alike but that the poore man hath for the most part the stronger and more healthfull bodie For as a wise Physitian saide Scarcitie Lack is the mother of good health to the preseruation whereof Exercise also and Labour is of great force and helpeth much 4 The soules in them are both of like nature 5 They haue one beginning of generation or conceptioÌ„ are brought forth with paine alike But that the poore women commonly are deliuered with more ease For through continuall labor her childbirth is the lesse painfull Againe comming into the world nature hath not cloathed the riche mans childe better then the poore mans but they are broght forth both alike naked and fed with milke alike 7 And as they had one entrance into the world so doo they depart alike for death is common vnto both and hath no respect of persons but striketh in differently 8 After death also they do both of the in putrifie and rot the like matter and corruption issueth out of them and together they become wormes meate So that in all or the greatest respects the condition of the rich and poore are both alike How Riches and Pouertie are common vnto all men GOD hath so ordained Pouertie with all kinde of Artes that the Rich and wealthie are compelled to bring theyr money vnto the poore man and to buye of him all thing whereof they stand in need without whose helpe they are not able to liue notwithstanding their great wealth Wherein we are to acknowledge the great wisedome and Prouidence of God who hath giuen riches vnto some and to other knowledge in arts and sciences that through this necessitie where they stand in so great need one of another they might be knit together in mutuall concord and friendship For as the Rich men doo stand in need of Poore Artificers to supply their necessary wants so again the poore men are set on worke with the rich mens money So that both of them standing in neede the one of wares the other of money doo shew how Riches and Pouertie are common vnto all men and both verie necessary God hath not giuen Riches to good men onely GOD hath not bestowed Riches onely vpon good men least the enemie should accuse God not to deale with indifferencie or slaunder the godly that they should loue God onely in respect of these blessings and for feare of loosing the same Wherefore he hath distributed riches pouertie indifferently vnto both hath ordained them as certain instrumeÌ„ts or matter to worke withall which the godly vsing to the attaining of Vertue and the vngodly abusing vnto vice there is no excuse left or hope of pardon for such as spend their liues in wickednes whether they be rich or poore For they which get their riches well and honestly and doo not encrease them with other mens hurt miserie but vse them to the reliefe of such as stand in need do iustly accuse condemne the couetous and vngodly rich meÌ„ As the poore man which tempereth his pouertie with the studie of wisedom and sustaineth the rage thereof with a stout and valiant minde doth condemne the wicked life of such as beeing poore doe spend their dayes altogether in vngodlinesse The poore are commonly more healthfull then the rich WHerin the care Prouidence of God dooth notably appeare in that foreseeing the diuerse helpes and remedies that such as bee wealthy are able to prouide which the poore man by reason of his necessitie cannot do he hath as it were allotted vnto the poore man a more strong and healthfull body so that health doth recompence the want of wealth and oftentimes it falleth out that the rich man wisheth the poore mans health when the poore man will not chaunge his state for all the rich mans wealth Againe in sicknesses you shall see the poore man who lyeth on the bare ground without bedde or matte to take his griefe more quietly and haue lesse paine then the rich which lie in beddes of Downe and haue all kindes of Phisicke to mittigate their paine So gracious is God in prouiding for these which through want are not able to prouide for themselues How the difference in the estates of men whereof some obey and other commaund is very necessary GOd in the beginning made but one man of the earth for the woman was made of a bone taken out of Adam least through the diuersities of earth she should bee thought to be of an other nature Of which couple sproong all mankind So that in the beginning there was no such difference of Lordes and Seruants Neyther in the time of Noah when hee and his wife his three sonnes and their wiues entered into the Arke doo wee read that any Seruant went in or find this name of Seruant for as then was not this distinction of degrees instituted or thought necessarie But afterward when it was perceiued that much mischiefe did rise through ouer-much libertie whilest there was no magistrate to bridle the outragious multitude Lawes were deuised which being found to be verie necessary

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