Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	find_v	godly_a	great_a	183	4	2.0703	3	false

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

away as a bondslaue How was he wronged by false accusation imprisoned as a malefactor though he was none his brethreÌ„ in the meane time who did him this wronge liued at ease and pleasure How doth the especiall care of God here appeare Dauid was an elect you cannot denie a man according to Gods owne hart how was he hunted from place to place constrained to flee to his enemies and there fayne himselfe madde to saue his life constrayned to liue in wildernesses in holes and caues and yet there not secure but as a Foxe still pursued hated and reuiled of the wicked But what neede I giue instance in particulars Doe not your Apostle reckon vp the misery of Christians in generall that they were scorned whipped put in bands Hebr. 11. and imprisoned some stoned to death some cut a sunder some waÌ„dred in wildernesses in sheep-skinnes and goate-skinnes for feare of persecutions destitute of necessaries oppressed and euill entreated hiding themselues in caues and dennes Now if you reade prophane Histories as you terme them how full are they of the miseries of Christians what eager enemies of the Christians were the ten Persecutors before Constantine the great what vnheard of torments were inuented only to torment the Christians how doth the Emperour Iulian insult ouer them who gaue leaue to all men to vse theÌ„ as bad as they list And when any Christians made complaint of any wrong done vnto them he would turne theÌ„ away with this answere You are not to mislike the wrongs which are done vnto you for happie are yee when men reuile you persecute you if one strike you on the one cheeke you must turne the other scornes gybes and floutes were all the comfort and remedy they could get Nay now amongst Christians who are more scorned derided vexed who suffer greater wants who oftener troubled with diseases and infirmities of the body then the sincerest men Strange it is how you with a bare conceit of an especiall care of God ouer the best men are carried against the common experience of all former ages by the testimonies of all recordes diuine prophane against your owne expetience which shew the coÌ„trary caÌ„not be brought out of your errour If to be tormented hated reuiled persecuted pinched with penurie troubled with many diseases and weakenesse aboue other men be to be in the especial fauour of God and to be vnder his speciall protection let mee be but of his especiall fauour for most manifest it is that the estate of the Godly is worse then the vngodly Stud. Strange it is to sÃ©e your grosnesse who so speake as if our soules died with our bodies as if there were no iudgement to come as if hereafter neither the iust should be rewarded nor the wicked suffer punishment but that you may vnderstand the grosnes of your errour in imagining that in the God sendeth tribulation on his elect it procÃ©edeth of the want of care ouer them supposing that farre better is the estate of the vngodly then the godly in this world iudging by the outward appearance and not according to truth For albeit the godly in this world are hated despised persecuted and affâ—icted of the vngodly yet euen in this world notwithstanding these euills which commonly happen vnto them if comparison be made of the miseries of the vngodly and godly you shall finde manifestly if you examine them dulye that far greater are the miseries euen in this life of the vngodly then are the miseries the godly for the goly euen in the middest of their miseries are full of ioy and hope but the vngdoly are vexed continually with the surfet of their pleasures And as the godly seriously and without hipocrisie doe endeuour with their whole hart to please God so their sincere conscience continually giueth them an assured hope of the loue God in Christ maketh theÌ„ confident so that neither tribulatioÌ„ nor anguish nor persecution nor famine nor nakednesse nor perill nor sword nor life nor death nor Angels nor principalities nor powers nor things present nor thinges to come can seperate them from the loue of God They are assured that as long as they continue in the true fear worship of God they are vnder the especiall protection of god that no creatue can harme theÌ„ they know that all things euen afflictions make for their good this their assured hope is not a vaine confidence but is so certaine and true and confirmed by continuall experience that the wicked and heathen people do acknowledge it to bÃ©e true Num. 23.8.20.21 Wicked Balaam who was most willing to haue cursed the people of Israell confessed vnto Balack that hÃ©e had no power against them because they continued in the feare of God and therefore aduised Balack if he would preuaile against theÌ„ to cause them to sin Num. 31.16 then should he preuaile against them This did the wife of Haman and his wise counsellors being heathen people acknowledge that if Mordecay were of the sÃ©ede of the Iewes Ester 6.13 that hee could not preuaile against him acknowledging gods speciall protection ouer the Iewes who relied on no humain force or defence but trusted only in the protection of God This did Rahab a heathen acknowledge that no people was able to withstand the Iewes because the God of heauen gaue them victorie against their enemies Iosua 2. so that all the nations round about them were in feare of them This did Achior a heathen acknowledge being taught by examples of former ages that as long as the Iewes the people of God continued in the feare of God no people was able to preuaile against them therefore aduiseth Holophernes first to enquire and search out whether the Iewes had forsaken the lawe of their God or no before hee went against them if they had then might hee set vppon them safely for then their God would giue them ouer in to his handes Iudeth 5. and he should preuaile against them but if they had not forsaken the lawe of their God hee aduiseth him to passe by them and not meddle with them least their God should defend them and then hee should be put to shame and confusion but proud Holophernes conteÌ„ned his aduise and God defended them because they had not forsaken his law so that according to the woords of Achior hee was confounded This point Achior prooued by many former examples to be true vnto Holophernes And Rahab also vnto the spies which came into Caanan All which euents came not to passe by chaunce but by the ordinance of God who before these things came to passe foreshewed the people of Israell that if they continued in his feare and obserued his lawes Deu. 11.25 hÃ©e would put a feare into the harts of all the nations round about them So that no nation shold be able to withstand them which according to his promise alwayes fell out so true that their enemies were driuen to confesse the goodnesse of

practise it and with many priuie nippes they deride them Stud. Albeit I haue not bin much abroad so that out of experience I can say little how men practize that in their dÃ©edes which in words they professe yet I make no doubt but that at this time and this age there are more wicked meÌ„ who denie God by their dÃ©eds whom in words they professe then euer were since the world began For albeit there haue bÃ©ene alwaies vngodly men yet at one time they abound more then in other The Scripture foresheweth vs that in these last daies corruption of maÌ„ners should abound 2. Tim. 3.1 2. Pet. 3.3 2. Pet. 2. as errour in doctrine was prophesied should come immediately after the time of the Apostles termed the latter daies by the Apostle 1. Tim. 4.1 the truth of which prophesies the wofull experience of our forefathers can testifie of the one I meane the greatnesse of errour in doctrine of the other corruption of life and conuersation we who now liue cannot but acknowledge it to our griefe your selfe perceiue it finde it true Euen by this that all things come to passe according as the word of God foresheweth should come to passe I gather an vnfallible argument that the word of God Religion is not any inuention of man but that all things are disposed by the hand of God otherwise who can foretell many yeares before what afterwards shall come to passe Only God the disposer of al things can tell vs what shall come to passe Who therfore foresheweth vs what euils are to come and when that we might know that there is nothing which commeth to passe but by his disposition as also that being forewarned we might be the better armed and encouraged to withstand them since we know that they come not by chance but by the ordinance of God for our good if we patiently endure them and manfully withstand them As for the prowd disdainefulnesse of godles men who estÃ©eme those fooles that sincerely endeauour to liue a godly life I do not much maruaile at it for in reason they cannot haue any better opinion of them presupposing that which they falsely presume that the whole felicitie of man is confined within the compasse of this present life that the soule dieth with the body that after this life there shall be no iudgement no heauen no hell no happinesse no reward for vertue and godlinesse no torment for lewdnesse of life and vngodlinesse that man is born by chance and also dyeth by chance They who thus think cannot but estÃ©eme those fooles as Lactantius very well obserueth who whilst they expect future ioyes after this life Lib. 7. cap. 5. de diuino praemio doe let passe present pleasures and delights and whilst they expect happinesse not seene doe forgoe present worldly ioyes which are sÃ©ene whilst they endeauour to auoide euils to come they runne into present euils This seemeth madnesse and foolishnesse to worldly wise men But notwithstanding this wrong conceite which Worldlings haue of godly men no reason it is that godly men should indÃ©ede become fooles either to please fooles or to sÃ©eme to be wise If the question be well discussed who are the wisest whether they who enioy al the pleasures of this world without respect of diuine and humane lawes or they who abstaine from voluptuous liuing and forgoe pleasures and commodities in respect of diuine humane laws it will easilie appeare who are the wisest Yea God himselfe hath pronounced of the wisdome of worldly men that it is but vaine But of the other wisdome Ps 94.11 1. Cor. 3.20 Pro. 16.16 Pro. 2.12 Iob 28.13 God saith that It is better than gold and siluer that It keepeth those that haue it from euill that it delighteth the soule And Iob speaking of the excellencie of it saith that Man cannot knowe the price of it This being so little cause haue any to be discouraged from well doing because fooles take them to be fooles Now wheras you say that Religion is but the inuention of certaine politick meÌ„ to restraine men froÌ„ offending and to kÃ©ep the simpler sort in obedieÌ„ce for feare of future punishments after this life herein you much mistake the matter for were it only a subtile deuice of men and not a truth it would soone be descried for a forgerie and come to naught For common experience prooueth which also a great Polititian Gamaliel I meane doth not only acknowledge but also set it downe for a most sure grounded truth and prooueth it by former examples that the counsailâ— deuise which commeth not of God Act. 5.38 will come to naught Now that there is a God which rewardeth the iust and punisheth the wicked all men all Nations haue and do acknowledge Begin at the first borne in the world Cayne and Abell there was then no common wealth to gouerne so that they had no cause to dissemble a Religion Gen. 4.3 Yet they acknowledge a God and they sacrificed vnto God Come from these two first borne men and goe through all Nations that euer were and are to this day and you shall finde that saying of a heathen man Cicero who knew not God a right to bÃ©e most true That there is no Nation so barbarous but doth acknowledge a God For God hath reuealed himselfe vnto men many waies sometimes by visioÌ„s somtimes by dreams sometimes by his wonders sometimes by his reuelations and written word But most generally to all men without exception Rom. 2.15 By his written law in the hearts and consciences of all men By vertue of which written lawe in their hearts al men naturally know good from bad That the good is to be embraced that euill is to be auoyded That the good and righteous man is worthy of reward That wicked and euill men are worthie punishment That truth is to be embraced That errour is to bÃ©e eschewed insomuch that no man can pretend any excuse when he doth euill since all men haue a naturall light whereby they may discerne good from bad As wÃ©e may sÃ©e amongst all heathen people who albeit they erre in the maÌ„ner of worshipping God yet in that euery Nation throughout the world haue their seuerall Ceremonies Rites Sacrifices and peculiar manner of worshipping their Gods they shew in general that God is to be worshipped they erre not In pietatis affectu sed in religionis delectu as one saith in the they make lawes appoint punishments for euill dooers and rewards for those that doe well They shew that piety iustice honesty is to be embraced Nay they shew that not only man punisheth wickednesse but that there is a God that regardeth the doings of men as wÃ©e may sÃ©e in those Marriners which carried Ionas â—â—nas 1.5 who of all men most commonly least feare God or men yet when God stirred vp a tempest they being in ieopardie of their liues each of them called vnto his God though they

he is a rewarder of those that doe well By consequent they acknowledge his prouidence and by consequence hereof they belÃ©eue that God hath a meanes to saue their soules though the meanes thereof be vnknowne to them To this their general belÃ©efe in God I adde vnto their naturall knowledge of God the internall operation of the holy Ghost whereby they are brought as to knowe God by discourse of reason so to loue and obay God by the inspiration of the holy ghost Now albeit the knowledge of these hethen men be in comparison of the knowledg of those to whoÌ„e the law and the gospell haue bÃ©en reuealed but as smoke in comparison of the brightnesse and light of a burning torch and as a bruised rÃ©ed in coÌ„parison of the great Cedars of Libanus in strength Esay 42.3 Vide CaluinuÌ„ in huÌ„c locum Perkins in his reformed Catholike Point 16. Yet god in his great goodnesse in Christ will not breake these bruised rÃ©edes nor quench this smoking flaxe God respecteth not so much the degrÃ©e of perfection in these men as the sinceritie of their affection loue towardes him who would worshippe him in truth if they knewe the truth differing not froÌ„ those of knowledge in affection but erring onely in the circumstance of worshipping God When Dauid persued after the Amalekites who had taken his twoo wiues prisoners in persuite after them twoo hundred of his men were so tyred that they were not able to passe ouer the riuer Besor therefore Dauid left them behind and with the rest passed the riuer ouertooke the Amalekites preuailed against them and tooke all their spoile then he returned to those twoo hundred men which he left behind whome he would make partakers of the spoyle which he had taken from the Amalekites 1. Sam. 30 22. But as the text termeth them certaine wicked men withstood him Saying that it was not reason that they who strucke neuer a stroke agaynst their enimies should participate of the spoyle Notwithstanding Dauid indued with the spirit of God deuided the spoile equally amongst all his souldiers accepting the endeauour of the weakest as much as the strength of the strongest So shurely God accepteth of that which men haue and not exacteth of them that which is beyond their abilitie they according to their abilitie doe their endeauour to please him As for their other defects hee for Christs merits pardoneth thus much concerning your supposed absurdities Now let vs heare your manifest falshoodes in the scripture or else if you can except agaynst any thing that hath bÃ©en spoken replie Trau Replye Why by such interpretations you may make any thing true If these places are thus to bee vnderstoode why are they not in plaine termes so easilie set down that euery man might vnderstand them doth God delight to make men erre But because you shall not hereafter thus wind out of matters I will now instance in such plaine and euident places of the scripture that you cannot deny without impudencie but that they are most false since in your selfe you haue by experience prooued theÌ„ to be so the places are these where Christ saith Ioh. 15. Verily I say vnto you if you aske any thing in my name of my Father Math. 21. he will giue it you and in an other place aske what you wil and it shal be giuen you and in an other place all things whatsoeuer you aske not in doubting ye shall receiue I must beleeue that I shall haue them els I shall not receiue theÌ„ And hereupon when I liued here in Oxford in very meane base estate yet I confesse I neuer bore a base mind it greiued me much I was very desirous to be advanced Therefore at that time thinking those words of Christ true in a blind simplicity I praied loÌ„g and often to be in better estate But for all my deuotions I was neuer the better When I sawe that I began a better course to prouide for my selfe and vsed such meanes whereby now I am in good estate and I meane to better it Had I not taken this course heere in Oxford I might haue yet beene praying and beleeuing and neuer the better And if you will not beleeue mee beleeue your owne experience This being so why should I take that for truth which all men by experience in themselues and others haue alwaies found to bee most false Stud. Whereas you say that by interpretations I may make any thing true it is not so No interpretations can make that which is indÃ©ed true to bee false or that which is false true Words cannot alter the natures of things and make truth falshood or falshood truth Whereas in scorne you demaund whether God doth delight to make men erre because manye thinges in the Scripture are hard to be vnderstoode You are to knowe that God hath appointed a generall daye of iudgement wherin the dÃ©eds of all men shall bÃ©e iudged in the presence of men and Angels And therfore before hand hath so tempered things that all men in their dÃ©eds might shew what they are When the Lord gaue the land of Canaan vnto the children of Israell he might haue destroyed all the Cananites when hee brought the Israelites first into the land Iudg. 3. But hee did not that by those Cananites which were left aliue in the Land Deut. 15. the hearts of the Israelites might be manifested To trye whether they would be drawen to Idolatrye To trye whether they would enter into league and familiarity or no with the Cananites the which was precisely forbidden them So likewise God could haue made the scripture in all places so easie that it should nor nÃ©ede anye interpreter But he hath not to trie the hearts of men These hard places of the scripture they who are of an humble spirit sÃ©eke to vnderstand with humilitie reuerence Because god hath coÌ„manded them to read the scriptures make it their studye that out of it they might knowe what is his will All they therfore who are desirous to obay his will will reade his word that they might know what his will is reuealed in his woord that they may doe it and obserue it If they mÃ©ete with any difficult place to bÃ©e vnderstood they will not presume to censure it or as you the like draw it to an absurdity but acknowledge that weaknesse of their capacitie They learne out of the Scriptures that many things there in contained are not written for euery mans vnderstanding but are reserued vnto their due time in which God hath appointed theÌ„ to be vnderstood as many prophesies both in the olde TestameÌ„t and the new Dan. 12.9 The vnderstaÌ„ding whereof is not known before the things prophesied of are performed That men comparing the euents of thinges with the former Prophesies might sÃ©e that things come not to passe by chance since such euents were foretold that they should come to passe manye yeares before they fell out Therefore

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