Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	great_a	spirit_n	1,617	5	4.8315	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11933	A godlie and learned commentarie vpon the excellent book of Solomon, commonly called Ecclesiastes, or the Preacher in the vvhich commentarie are briefly and plainly layde downe the methode, sense, and vse of that most profitable sermon, on the which, yet there hath neuer bin set forth any exposition in the English tong before this time, in such large and profitable manner. VVritten in Latin by Iohn Serranus, and newly turned into English by Iohn Stockwood, school-master of Tunbridge.; Commentarius, in Solomonis Ecclesiastes. English	Serres, Jean de, 1540?-1598.; Stockwood, John, d. 1610.	1585 (1585)	STC 22247; ESTC S117199	256,809	478

of greate weight he sayeth that he was carryed about as with a tempest or a waue by the which verie worde the Apostle hath noted the often changeable vanitie of man his doctrine Tossed and carryed about with euery winde of doctrine A briefe repetition of the principall points of this confutation And thus farre entreateth Solomon of the wisedome of man the which wee haue sayde to haue beene the first poynt of the confutation taken in hande whereby he would teach That there is no felicitie or happinesse in this life He began with Wisedome in the which if in any thing the felicitie and happinesse of men seemeth especially for to shyne foorth But he teacheth that in it is verie great vanitie and therefore that happinesse is farre from it the which he doeth in such sort teache that as was meete for him which had taken vppon him the confutation of man his knowledge prouing the same confutation with moste strong reasons making the demonstration of the vanitie Solomon his demonstration the which he will haue to be in the science and knowledge of man by the setting downe of the foure causes to wit the Ende the Efficient the Matter and the Forme For what ende I praye you doeth the knowledge of man set before it selfe The ende but to followe after curiouse matters and altogether vnprofitable and to reape thereof nothing in deede but meere vanitie The which hee hath taught verse 13. 14. The efficient What other thing doeth it bring to passe then madde and foolish vncertaintie and miserable and carefull doubting and an idle medling with nothing in the life of man among those same crabbed and cumbersome contemplations of thinges vers 15. The matter How monstrous thinges doeth it imagine which are no where in the nature of things yea and moreouer vanisheth away in those her deuises vers 17. Therefore the matter of this knowledge is not any thing but the idol of a thing and an opinion varying this way and that way And what I pray you is this knowledge but indignation and wearinesse sundry wayes turmoyling and tormenting the minde among the vncertaine waues of doubting The forme This is forsooth the perfection and as it were the life of man his knowledge Therfore in as much as the same in foure causes doth go astray from true knowledge how can it deserue the name of knowledge And more ouer in as much as it is filled with vanitie the same most vaine happinesse can not be found in it Thus hath beene declared the first branch of the confutation Concerning the vanitie of the knowledge of man The obseruation of doctrine Euery man by his owne danger ought to be a warning vnto others 1 Whereas he setteth downe his own example we learne that it is right and mÃ©ete that wÃ©e should not onely growe wiser by our own peculiar daunger but also be a warning vnto others to take hÃ©ede by shewing them of our owne experience least at vnwares they runne against the rockes of the same errour For wÃ©e prouide verie ill both for our selues and others vnlesse that daily we learne somewhat by our owne experience least we be worse then the Heathen maÌ„ which said that he waxed old euery day learning something 2 The name of Wisedome is honourable in dÃ©ede and by al desires to be wished for the sÃ©edes of that reason the which do make a difference betwÃ©ene vs and other liuing creatures We must not be caried away with a vaine shewe of wisedome are verie excellent but we must take diligent heede lest we be carried headlong with a certaine vaine studie counterfaiting the name and shewe of wisedome We must play the Philosophers sayth one but briefely The knowledge of Philosophie is an excellent gift of God and hath verie great vses in all the partes of life but we are to take hÃ©ede least that in stÃ©ede of true sounde Philosophie we embrace vaine errour For that same vaine Philosophy faulteth in the materiall cause in the formall in the efficient and in the finall cause There is euery where affliction of spirite and most great vanitie no where contentednesse of minde no where happinesse if it be separated from the true knowlege of the true God Iulianus the Apostata For it had ben better for Iulianus the Apostata or backslyder neuer to haue knowen learning then by apposing or setting his wicked learning against the knowen trueth which he detested and abhorred to haue brought vpon him selfe the greater destruction For how many at this day were godly ignorance better then wicked learning wherewith being blinded they runne headlong into the phrensie of Atheisme or thinking that there is no God and being puffed vp with the swelling of that counterfait knowledge they cannot away with the simplicitie of the truth which is taught in the Church of God O vnlearned and wicked learning Of this vanitie are giltie not onely the masters and professors of curious artes as is the whole Iudiciarie Astrologie altogether voide of iudgement Iudiciarie Astrologie the deuises of Alcumistes or Minerallists the dotages of Magike and such like fooleries but also the captaines and ringleaders in Philosophie as Plato and Aristotle the reading of whome is not I graunt to be refused A necessarie rule for the reading of Plato and Aristotle c. but yet are they in such sort to be read that they infect not our mindes with their Circean inchauntments but that seuering and shutting out the true vse from the abuse we embrace with sober mindes the true profitable knowledge and vse of things in such maner and so farre as the Lord would haue extant in them that we forsake falshood and vanitie and in a worde that in their darknesse wee sÃ©eke out the sparkes of the originall trueth And against all these phrensies and errours wee are to set the simplicitie of the worde of God the which to be the vndoubted wisedome we make no doubt at all For the Apostle teacheth a verie short nÃ©ere way of being wise namely Christ and him crucified who of his father is made vnto vs wisedome c. To be wise without Christ is plaine folly all knowledge which is not referred vnto that ende is madnesse with what shewe of wisedome soeuer it be couered This is a sounde confutation of all man his wisedome Philosophie the which howsoeuer it hath knoweÌ„ God yet it hath not glorified God and therefore hath vanished away in her owne cogitations and deuices But we haue spoken of this matter at large elsewhere in his place 3 Whereas out of the trauaile about the studie of Philosophie we do onely reape fÃ©eding or affliction of spirite anger indignation sorrowe We must profit by our learning let vs not be in the number of them which alwayes learne and neuer come vnto the knowledge of the trueth we must especially labour to strengthen our mindes with the assured persuasion of

of God for that they contemne despise that same remedie the which God hath giuen vnto men both for the auoyding of fornication euil lustes and also for the aide helpe of life and yet that it commeth to passe notwithstanding that they are entaÌ„gled with cares of most troublesome and wofull single life and do fall into most great inconueniences These men wise inough otherwise as we may see yet Solomon affirmeth to be so blind that whilest they vexe their bodies and mindes with greate labours yet they cannot make this reckoninge with themselues for the knowing of the vanitie of this vnprofitable carefulnesse For whome do I labour c. For what heire doe I appoint these my goods for whose cause do I take such toyle that I doe pinch euen mine owne bellie and disapoint my selfe of thinges necessarie This he sayeth to be great vanitie the which followeth a single life against the which discommodities of a single and sole life hee setteth the commodities of marriage 9 Better That is to say the commoditie and profit of a married life is farre greater then of a single life For two are better then one it is better to be two then one and that in euerie matter but here hee speaketh properly of marriage so that it is an exposition of the decree of God concerning marriage It is not good for man to be alone let vs make vnto him an helper like vnto him This in deede is generally true as I haue said of the societie of mankind for man is a liuing creature as liking of fellowship so also a maintainer of coÌ„panie for communitie cannot consist without societie and companie but this first of all agreeth vnto mariage which is the foundation and seede plotte of mankinde The efficacie or force of this communitie is most great in mariage concerning al parts of life He yeldeth a reason why the profit is greater in a life that is ioyned with a fellowe Because they haue A reason why there is more profit in a life that hath a fellowe then wheÌ„ as things ar don alone c. Hee teacheth two thinges both that in the earnestnesse of labour the workers shall haue more force because that their strength doeth increase and their courage is kindled by mutuall exhorting or chearing one of another and by the mutuall example of the one and of the other and also that you shall haue much more profite of your labour when as you haue obtained that which you sought for as namely your fellowe being witnesse of your profite receiued and also reioysing with you For I pray you what should his happinesse be who did possesse great heaps of richesse and yet shoulde haue none with whome hee might speake or vnto whome hee might vtter his happinesse It is therefore a verie great profite of thy labour to haue a fellowe to bee partaker of thy ioy the which taketh chiefe place in marriage in the which the man and wife are alike partakers of prosperitie and aduersitie as hee teacheth by and by Another coÌ„moditie of marriage 10 Because if they fall Hee therefore declareth an other commoditie of the marryed life That it yeldeth remedies against al chaunces and aduentures of life the which are wont to betyde both bodie and minde and goods such namely as in the raging sea of this oure life men are accustomed to bee troubled sundry wise withall Art thou sicke Thou hast a wife at home the whiche looketh vnto thee with all carefulnesse Is thy minde troubled with sorrowe Thou powrest out thy griefe into the bosome of thy most deare wife and arte eased Go thy matters but badly forward Thou hast a fellow to help thee beare this burden The ioy is the better increased thy wyfe being glad and reioysing with thee But the single life wanteth these commodities Woe therefore vnto him that is alone He teacheth that those who as if they were more wise then God doe seeke a newe waye to auoyde miseries the which this life is subiect vnto doe intangle and bewrap themselues in moste sharpe thornes and troubles and doe finde verie great inconueniences of that their single life And therefore that they are payde home with vnhappinesse The miseries of a single life in steede of the happinesse whereon they dreamed in a single life They lacke wife and children but they lacke not those discommodities for the easing or remouing whereof they want in vaine the faithfulnesse and helpe of Wiues and children I speake of such Batchelers as of purpose desire a single lyfe forsaking marriage Hee setteth downe an other commoditie of marriage Another commoditie of marriage 11 If also The honest pleasure of mariage he noteth by an honest kinde of speache And the vse of mariage is great in this corruption of mankinde for the auoiding of fornication with whose brands of lustes these seekers of a single life in the meane while doe burne and whilest they desire as they saye to shunne one mistresse they pull ouer their heads many mistresses that is to saye proud and faithlesse harlots The profit of honest pleasure in the bed vndefiled is manifold as the auoyding of detestable lust and begetting of children the which he noteth in the next verse that followeth 12 But if He sayeth therefore that there is sure ayde in the ioyning togither and agreement of man and wife But if the thirde be added that is to saye children begotten of lawfull marriage increase the familie that then the fellowship will be so great that it cannot by any meanes bee broken or vndone This hee doth garnish with a fine kinde of speach saying A tripled threed The meaning of the words A three fold coard or rope that is a threefold corde is not quickly not verie soone not verie easily broken the meaning whereof is That there is greate strength in concord or agreement and fellowship This is doubtlesse a fine saying and confirmed or warranted with great and notable examples That through concorde and agreement small things doe increase and through discorde and disagreeing great thinges go to wracke as the father exhorting his sonnes vnto agreement An example teaching the force of vnitie and concord biddeth a bundle of stickes to bee brought foorth and that euerye one easily brake his sticke being seuered and alone by it selfe out of the whole bundle but that they coulde not doe so in breakinge the bundle when all the stickes were bounde togither Of the ayde and strength of children in maintayning and defending their parentes there is a notable promise Psalm 128. Children then are a singular gift of God and the treasure of marriage is precious but God is to be prayed vnto that hee will graunt the issue which hee giueth vs to bee happie I haue rehearsed the simple meaning of this place the trifles of allegories the which Ierome in this place reciteth Ierom. it loatheth and wearieth mee to set downe For what is it to mocke the

are vtterly forgotteÌ„ wheras in the mean season the lewd acts of desperate persons coÌ„mitted vnto the destruction of mankind doe liue yet through the memory of writing for Catilin Nero CoÌ„modus Heleogabalus other monsters are named in histories as wel as Aristides PhocioÌ„ Cato Octauius Augustus c. if happines be sought after in the memory of things to come as if by the benefit therof we shold not al die a great part of vs as he sayth should escape the graue how vnhappy hath the condition of wise men bin whose remeÌ„brance eueÌ„ after they haue accomplished valiant exploits is don away with perpetual obliuion forgetfulnes These therfore are the cogitations thoughts of man his reason There shal be no remembrance of the wise man with the foole for euer that is to say the remembrance of the wise man shal no more remain for euer then the remembraunce of the foole The reason is set down Because that euen by and by for so the Greeke writers do very wel interpret the hebrew word that I might let passe other expositions al the dayes which are to come shal be forgotten that is to say within no long compasse of time the remembrance of the wise man and of the foole shall be forgotten All men shall quickly be forgotten the remembrance of the good of the bad wil easily vanish away forgetfulnesse wil forthwith consume all men alike The wit of man doth most greatlye detest this weaknes and frailnesse of maÌ„ his nature as a cheefe calamity misery Therfore he sayth 17. Therefore I hated that is to say my lyfe was vnto me no life I was weary of this life He addeth the cause Because the work displeased me c. al the ordring and disposing of the affaires of men yea of all thinges which befall in this life was of me most hated because of this notable disorder For all thinges are vanitie and Affliction or trouble of spirit that is to saye heaped vp with extreme vanity Here also that old song taketh place Al things are vanity c. Whatsoeuer the wisedom of maÌ„ goeth about with what streÌ„gth or aid soeuer it do fortify it self yet notwithstanding it is subiect vnto miserable vanity So it is not true sufficient wisdome bringeth conteÌ„tednes but foolish wisdome mocking the minds of men with a vain title And as hitherto he hath spoken of the persons Nothing perpetual in the affaires of men so now he intreateth of the things theÌ„selues For ther is nothing perpetual in the affaires of men great euerlasting ar the forgetfulnesses of families of cities of empires albeit neuer so great These are the monumeÌ„ts of maÌ„ his immortality these are the triumphs these are the cognisaÌ„ces yet meÌ„ do not know that they are mortal being taught by so many and so great experiences This vnrulye rage of mens lusts is to be noted For hee sayth That he hated life it selfe when as hee earnestlye thought vpon it the which must needs fall out vnto those which doe thinke vpon the miseries thereof according vnto the iudgement of man his reason For moste wofull desperation can no chuse but be on euery side Pompeius Magnus Pompey the Great when he fled his army being discomfited and his matters past all hope is sayd with a chafing minde to haue disputed of Iustice or of the prouidence of God whether he had any care of man his affayres when as he betraied the good cause Cato Cato the best of the Romanes fell into such desperation that he found no other more present way to asswage his sorrow then to kill himselfe These are the false collections of man his reason giuing ouer it self vnto immoderate or vnmeasurable sorrow This is the ende of that same glorious prudence of man when as it prescribeth appointeth counsailes vnto a right course of life that an happy issue may follow As her indeauours are many times in vayne to no purpose so of all her counsailes and labours she reapeth as a reward meere vanitie and feeding of the wind The discommodities haue bene set down he wil intreat of remedies in their place after that hee hath reckoned vp other inconueniences also with the which the wisdom of maÌ„ doth wrastle The Doctrine Solomon doth not simply coÌ„demn wisdom 1. In as much as he plainly putteth a difference betwÃ©en wisdome folly it is very manifest that he doth not simply in it self condemn wisdome but according vnto the supposition of maÌ„ his reason whose reasonings he doth here liuely describe 2. Prudence or the wisdome of man is a great gift of God Prudence without the word of God is mere vanitie and a necessarie light vnto the life of man but if it be considered in it selfe without the worde of God and godlines the chiefe point whereof is the forgiuenesse of sinnes the true foundation of regeneration or newe birth that is to saye of all vertues it is great vanitie For as it is as it were ayming and leuelling at a certaine marke Why God often times disappointeth the counsails of the wise so God doth oftentimes disappoint her counsailes to the ende wee shoulde learne to depende and stay vppon his prouidence by the which no doubt the successes of all things are directed and gouerned We are therefore diligently to followe those meanes the which God leaueth vnto our power but in as much as we neither ought nor can perfourme the issues and fallings out of the same God is to be prayed vnto that he will so dispose them as he shall knowe expedient for his glorie and our saluation and what ende soeuer he shall graunt we are to take it with quiet and contented mindes The creatures doubtlesse are not in our power but in the power of God the Creator which in deede giueth vnto vs the vse of them and vseth also our trauaile so farre as him pleaseth but that which we further put to of our owne power and go about to order the same vse of them by our owne counsailes is altogither in vaine God therefore forbiddeth vs to trust vnto our owne wisedome We must not trust in our owne wisedomâ— but that in such sort wee craue prudence of him that we wayte for the successe thereof at his goodnes The care of prudence is not to be cast of because of ill successe in the same 3 We must not therfore rest in the prudence of man yet were it notwithstanding pÃ©euish waywardnesse for this cause to cast away the studie of prudence because we haue no good successe therwithall our calling is to be followed the issue or falling out of things as wee haue saide is to be committed vnto the prouidence of God the which when as it disposeth not only the ende it selfe but also the meanes which tend vnto the ende and prudence or wisedome hath no doubt the principall and chiefe place among those meanes therefore diligence is to

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