Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	alive_a	body_n	dead_a	4,124	5	6.9287	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15703	A nevve anatomie of vvhole man aswell of his body, as of his soule: declaring the condition and constitution of the same, in his first creation, corruption, regeneration, and glorification. Made by Iohn Woolton minister of the Gospell.	Woolton, John, 1535?-1594.	1576 (1576)	STC 25977; ESTC S120280	46,530	114

euerlasting paynes and tormentes And this doctrine is setled vppon these groundes or places of scripture Of the Gospell of Iustification of the rewardes of newe obedience of the resurrection and of eternall life The glorification of man in the life eternall is Gods accion vvorke wherin hee restoreth vnto all beleeuers after their resurrection his image perfectly that is to saye he will purifie and clense whole man as well in body as in soule from sinne And beautifying him with al integritie wisedome iustice will translate him into his kingdome to be a felowe and companion of the angels and blessed spirites throughout all eternitie For we learne by Gods vvord that when the godly are remoued hence by corporal death they lay aside al their vveights and burdens of sinne which now so greuously preasseth them in this worlde to the ende that man should not be molested therewith after his resurrection For there is not onely a dissolution of the body and soule but the dregges remnants of sinne are also swallowed vp out of our nature In so much that this temporall death is an effectuall remedy against that puysant and mighty enemy which so dayly and violently assaulteth vs in this corruption mortality When our bodies therfore are laid in the graue they reste in sure and certen hope of the glorious resurrectioÌ„ neither are they reteyned there to ignomie and shame but that they may rise and spring vp againe with excellent properties and qualities Whereof P. Martyr that excellent light of our tyme hath vvritten largely and learnedly out of whome I vvill borrow so much as seemeth conuenient for this discourse The schoole meÌ„ saith he do call those properties conditions or indumentes neither can I mislyke those whiche they number because I see that they drawe them out of the holy scripture Albeit I thinke they haue not collected all neither can any man doe that because vve cannot see or perceiue exactly in this life the heauenly glory of the celestiall company But the first qualitie or indument accompted of them is immortalitie And in deed whersoeuer any mention is made in the scripture of the lyfe to come the same is said to be eternall and euerlasting The Apostle sayth This mortall must put on immortalitie and this corruptible must put on incorruption And for that both rewardes and punishments which shall be geuen according to the proportion of vvorkes are eternall the subiect or nature vvhich shall susteyne the same must needes be also eternall Moreouer seeing Christe hath ouercome sinne and death it must of necessitie folovve that the lyfe of holy menne shall be immortall The Apostle also speaketh after this manner Christ rysing froÌ„ the deade dieth not any more neither hath death power ouer him any more And agayne Fleshe and blood shall not possesse the kingdome of God Whiche vvordes are not to be misconstrued of the very nature and substance of fleshe and blood For those that shall rise to glorie shall be clothed vvith them But the Apostle meaneth of corruption vvherevnto flesh and blood are subiect in this lyfe And therefore it folovveth there And this corruption shall put on incorruption c. Of this qualitie aryseth another vvhiche is that the glorified menne shall not neede meate drinke or anye other corporall sustentation in the lyfe to comme Christe hymselfe hathe taughte vs that they shal be lyke angels For whereas mention is often tymes made in the scripture of eating and drinking in heauen as I will prepare for you as my father hath prepared for me a kingdome that yee may eate and drinke vppon my table in my kingdome This and suche lyke speeches are nothing els but metaphors or translations whereby the holy ghost admonisheth rude and simple men of the ioyes and pleasures of another lyfe In the lyfe immortall then there shal be no neede neither of foode nor of procreation of children Which thinges serue onely the vse of this mortal life The reason of this is because bodely substances are not then worne or consumed there shall be no neede of reparation by meate and drinke And because there shal be no mortality mariage shall not be then needefull by new procreation to preserue and continue natures and substances Shining brightnes is also ascribed by the schoole men to glorified bodyes wherof the Apostle speaketh thus Christ shall chaunge our vile bodies and make them like to his glorious body c. Some signe token hereof was giuen by Christ in hys transfiguration when his face did shine like the sun the Euangelist saith The iust shall shine as the sunne in the sight of God. Whereof the prophet Daniell also maketh mention They ascribe also to glorified bodies nimblenes and agility For the body and all the members shall be subiecte to the soule And hereof it is written in the booke of wisdome of the sainctes That they shall be like sparkes running amongst the stubble And the Apostle We that shall be found alyue and the dead who shall be raysed shal be rapt to meete Christ in the ayre The body of Christe walking vppon the watÃ©r was indued vvith this agility vvhiche he lent also for a tyme to Peter to do the same The force or efficacy of this agility as I sayde before is that the soule shall haue absolute dominion ouer the body in so much that the weight and burden of the flesh shall not in any wise hinder or lette the operation thereof And also for that this qualitie apperteyneth to locall motion it maketh many men to meruell why the Vbiquaries are content to guyse this property in bodyes glorified and yet will not graunt any place at all vnto them as thoughe there coulde be a motion from place to place without any place at all The glorified bodyes also are impassible that is to say they shall not be corrupt or diminished with any passions dolors or diseases according as the Apostle writeth It is sowen in corruption it riseth againe in incorruption And for that I haue sayde that the glorified bodies shal not be molested with passions we must consider that passions are of two sortes For some are noysome and hurtefull to nature afflicting and consuming the body as hunger thirst sickenesse paine and such like From these kindes of passions the saintes shall be deliuered Againe there are some other passions which rather helpe and perfect nature then hurt the same Such are the notices of the senses The eye is not hurt with beholding of fayre colours nor the eare with sweete harmony and musike Nor yet is smelling hurt with good odours These and suche like good passions shall not be wanting to our bodyes glorified vvheÌ„ vve shal rest in our desired couÌ„trey They adde also subtilty to glorified bodyes vvhiche is not so to be taken as though these bodies shoulde be turned into spirites become ayery much like the winde

of god perfectly restored by Christ in glorification shal much excel the first donatioÌ„ but bicause the curious sifting of these matters passe the coÌ„passe of mans capacitie and smal is the smacke that we haue of these things vvhiles our foules are clogged with earthly vessels let vs besech Christ to hasten his coÌ„ming that we may take possession of that heauenly heritage where we shal beholde all those things euen with these eyes of ours and enioy the same in our bodies and soules This excelleÌ„t restitution of the faythful may not be ascribed to their owne works albeit god in his mercy promiseth to reward crown the same but onely to the mercy of God in his sonne Christ For as the resurrection from the dead is neither the work of man nor of angels but of god alone euen so al those things vvhich apperteine to mans eternall glorification proceede only of the power goodnes of god in exhibiting his sonne to finish this vvorke As the Apostle sayth We are reconciled to god by the death of his sonne Agayne Receyuing abundance of grace and iustice they shall reigne in life by one man Iesus Christ And also He rose agayne for our iustification And hereof it coÌ„meth to passe that our sauiour Christ is ofteÌ„ times in the scripture called our life I am the way the truth and the life And I came that they mighte haue life Euen so is the donation of eternall life ascribed vnto him And the reason is because he is our Mediator Redemer For albeit the father and the sonne are one yet will the father be knowen in his sonne only and it is the sonne only that demeriteth sendeth the holy ghost into the harts of beleeuers The vvordes of Athanasius are worthy the obseruation in this matter It was requisite that the sonne should assume mans nature that by meanes of the essentiall Image of god man being the create image might be restored Wherof Origen also writeth excellently MaÌ„ brought the maligne image throgh sinne therfore Christ came in the likenes of maÌ„ to reforme vs according to his image Novv that vvee all may be partakers of this glorification it behoueth vs to begin new obedience in this life which is acceptable to god through Christ and as the Apostle doth exhort vs Let vs put on the new man which after God is formed in righteousnesse and holynes of truth Let vs alvvayes haue in remeÌ„brance that this life of ours is nothing els but a pilgrimage through the vvhich vvee must trauell into eternall life Let vs forget those things that are behinde our backes and desire those things that are before our faces Let vs ame to the marke euen to the garland of eternal life through Iesus Christ Let vs be certeÌ„ly perswaded as the truth is in dede that there can be no greater plague then to be separate from God by sinne in place of eternal ioy to abide eternal misery for swete life to receiue bitter death Let the consideration of Gods image imparted vnto mankinde moue vs to haue alvvayes in remeÌ„brance gods great loue tovvarde vs our dutie to him againe Wherof S. Augustine writeth excellently after this maner Vnderstand O man by thy honor in thy first estate how much thou are bound to thy creator which dignitiâ— he adâ—aunced thee vnto that thou should so much the more loue him as he hath prefâ—rred thee in honor before all mundaine creatures For by the counsayle of the holy trinitie thou wast not onely excellently created but created after the similitude image of the creator which was not collated to any other creature but to man only By this and such like consideratioÌ„s it shal come to passe by the aide of Gods grace that we shal defie treade down earthly things couet celestial heauenly things We shal say with the Apostle I desire to be losed to be with Christ So shal we dye blessedly and rest froÌ„ all labors so shall we arise agayne to immortalitie and our bodies shal be conformed vnto the body of christ And so we shal haue perfect felicitie beeing ioyned to god the perfect goodnes in perfect loue and the image of God after the which we be first created shal be more perfectly absolued in vs In the whiche Image there shal shine perfect iustice perfect holynes perfect libertie perfect vvisdom perfect clearnes glory wherof the Prophet speaketh saying I shal be satisfied when I shall awake according to thy similitude Whervnto Salomon also alludeth saying The eye is not satisfied with seeing neither is the eare filled with hearing In whiche sentence the Wiseman signifieth that nothing can suffise man before he come to god rest in him For there is in man such a desire of diuine things that nothing can sufficieÌ„tly coÌ„tent him but that which is the chiefest which when he obteineth then he resteth in the same as in the cheefe felicitie And therfore his perfit estate must nedes be in eternal blessednes which we begin here in this life absolue perfectly in the life to come vvherof Prosper speaketh The life to come is beleeued to be blessed sempiternally sempiternally blessed where there is perfect loue no feare The state of this blessednes was offred to S. Iohn in a vision He sawe the holy citie Ierusalem prepared like a spouse for her husbande Christ in the which there was neither mourning neither clamor nor death but ioye peace quietnes euerlasting life Whose walles were of precious stone And the citie was pure golde like vnto cleare glasse and the foundations of the wall of the citie were garnished with all maner of precious stones The twelue gates were twelue pearles euery gate was of one pearle and the streete of the citie was pure gold as it were shining glasse And I sawe no temple therein for the Lord god almightie the Lambe are the temple of it And the Citie had no neede of the sunne neither of the moone to lighten it for the glory of God the lambe is the light of it And the nacions of them which are saued shal walke in the light of it and the kings of the earth do bring their glorie and honor vnto it And the gates of it shal not be shut at all by day for there shall be no night And they shall bring the glory and honor of the gentiles vnto it And there shall in no wise enter into it any vncleane thing neither what soeuer worketh abhomination or maketh lyes but they onely which are vvritten in the lambes booke of life The image of true felicitie which we couet desire is after a sort represented vnto vs in this descâ—iption which albeit it doth not nor can not liuely perfectly expresse the same yet it is proposed both to stirre vs vp to an earnest desire thereof and to kindle in vs an ardent

Selected quad for the lemma: soul_n

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