Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	separation_n	soul_n	19,136	5	6.0308	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00609	A notable sermon made within S. Paules church in Lo[n]don in the presence of certen of the kinges and Quenes moost honorable priuie cou[n]sell at the celebration of the exequies of the right excellent and famous princesse, lady Ione, Quene of Spayne, Sicilie [and] Nauarre. [et]c. the xviij. of Iune, Anno. 1555. By maister Iohn Feckenam, deane of the sayd churche of Paules. Set furth at the request of some in auctoritie whose request could not be denayed.	Feckenham, John de, 1518?-1585.	1555 (1555)	STC 10744; ESTC S112443	14,673	63

suÌ„t dies mei saith Iob. For my daies Iob. vii are nothing God so disposinge cleane to withdraw the inordinate loue of this wretched lyfe out of the hartes of men When there is no man of any wisedoÌ„ or vnderstanding that shoulde much regard or set by that life whiche is so vncertaine as the floure of the felde so inconstaÌ„t as the winde so vaine as a shadowe so transitory as a vapor tossed and tombled in the aire and finally so litle worth as nothing But by this wise knowledge and vnderstandynge the more vile that this present life is knowen to be the more easelye it maye of all men be neglected despised set at nought for the loue of that life which shal neuer vanish but euer endure Besides this knowledge how fikell howe fraile howe vayne â—â— To know â—he miseries â—herof and howe transitory this present life is the prophete Moyses wisheth vnto vs a further knowledge to be had of thys our mortall lyfe and that we mortall creatures woulde be wise and vnderstande how sorowfull is the first entringe of mans lyfe into this wretched The first entry of maÌ„ into this world is ful of sorowe worlde maximo cum fletu vagi tu inertia imbecillitate magna with much wepynge crying with muche ignoraÌ„ce and feblenes He is borne naked into the worlde and naked from hence he muste departe againe made of the earth and to the earth he must retourne agayn How chauÌ„geable his life is for his time here abydinge and as The tyme of his abyding here is ful of mutabilitie Iob. xiiij Iob saieth Nunquam in eodem statu permanens Neuer continuing in one state now riche nowe poore nowe hoole nowe sicke nowe merye nowe sorye nowe counynge nowe ignoraunt nowe seyng nowe blind nowe free nowe bonde nowe good nowe euyll And finallye His ende departure full of fear howe terrible and fearfull shal be the passynge of the same at his departure againe Ouer and beside these knowledges â— To know the necessitie of death the prophete Moyses earnestly wisheth that we miserable creatures here abiding in this worlde woulde once be wise and vnderstande and knowe the great necessitie of death that raigneth ouer vs An acte and decree beinge alreadie past against vs that die we must StatutuÌ„ est saieth S. Hebre. ix Paule oÌ„nibê° hominibus femel mori It is decreed appointed for al men once to die And this great straite necessitie of death then fyrst beginneth to take place in man when the soule is ioyned to the bodie and continueth in man vntyll the separation of the soule froÌ„ the bodie againe For life is no soner comme into the bodie by the presence of the soule but but death furthwithall issueth out of his graue and sepulchre to take away the same againe and by the very same way that life goeth death commeth Do not we see the order of this present life to be suche that after infancie commeth childhod after childhod youth after youth mans state after mans state age then olde age and so at the last death The whiche order and naturall course can by no law statute or meanes that man can inuent be infringed or broken neither yet once staied or pluckt backe No not Minos Minos Lycurgus the lawe maker at Crete nor Lycurgus at Lacedemony nor yet the wife Solon in Solon his lawes deuised at Athenes could make any repeale of this decree and ordinaunce of God When from the first man AdaÌ„ vnto this most noble and gracious queene of Spaine late departed none hath escaped or caÌ„ escape this senteÌ„ce of death No not Noe for all his righteousnes Noe. Loth. nor Loth for al his hospitalitie nor yet Toby for all his diligeÌ„ce in buriyng the dead Toby could escape this rigorous senteÌ„ce of death WheÌ„ it was neither the strong mightie faith of AbrahaÌ„ nor the supplanting Abraham of vices that was in Iacob nor the great mekenes of the Iacob prophete Moyses nor the chastitie of Ioseph nor yet the holines Moyses Ioseph of the prophet Samuel that coulde persuade death to be the more fauourable to theÌ„ The great wisedome riches might power of kyng Salomon Salomon the great strength force of Sampson agaynst his enemies the puissaunce of the king and prophete Dauid his feates of chiualtie great mighte in armes coulde not auaile against the assaultes of deathe death beynge fauourable to no man but like cruell and tirannous to euery man And therefore I do rede that death was portred painted of the Paynims with the face and couÌ„tenaunce of a tiraunt hauinge in his hande redie bente bow and arrowes to kill slea and shote at euerye man withoute all respecte or acception of persons And in daily lousing of his dartes at vs albeit that sometime he ouershoteth vs and in faylinge of vs sleath kinges Quenes Dukes Earles Lordes Sometime his darte lighteth to shorte of vs and in the stead of vs striketh our seruauntes oure tenauntes and our poore innocent neighbours dwelling by vs soÌ„time his dart maketh a very narrow mysse of vs on the right hand and killeth our wiues our children oure frendes kynsfolkes so derely beloued And albeit that his fierce dart glyde somtymes to wyde on the lefte hande and in fayling of vs kylleth oure aduersaries and enemies and therby bryngeth vs oftymes into a vaine comforte foolishe mirth and reioysinge makinge vs beleue that he is our frende in the dispatche of those that loue vs not Yet the tiraÌ„nie of his haÌ„de is suche that he will not faile at the length to hitte vs. And wheras death at the beginning was so vnripe and vnperfite a boweman that he firste shootinge and lousynge his dartes at oure first father AdaÌ„ it was nine hundred and thirtie yeres Adam 930. whose age was no fewer yeares in nuÌ„bre before he coulde strik him And wheras he bare his bow dailie bent against his sonne Seth it was nine hundred Seth. 912. and twelue yeares before he coulde hit him And wheras he daylye laie in waite to ouerthrowe with his dart Mathusalem Mathusalem 969. Enoches sonne it was nine huÌ„dred threscore and nine yeares before he coulde ouerthrow him Yet within a certeÌ„ space after by daily custoÌ„e and exercise of his hande he began to waxe a more perfitte bowemanne euerye daye shootynge more nere his marke theÌ„ other in so muche that by the time dayes of kynge Dauid he got him suche a redinesse and stedfastnesse of shotynge that he would not haue failed for the more part to strike his marke within the space of lxx or lxxx yeres like as the prophet Dauid witnesseth saying Dies annorum Psal 89. nostroruÌ„ in ipsis septuaginta annis Si autem in poteÌ„tatibus octoginta anni amplius eorum labor dolor The daies of our age â–ª saith he are lxx yeres and yf men be so

stronge that they come to lxxx what so euer is more is nothinge but labour and sorowe Thus you may perceiue not The tirannie of death only the necessitie of deth that die we must but also how cruell a tiraunte deathe is whose tyrannye daylye increaseth againste vs more and more euerye day shorteninge oure liues and shootynge more nere the marke then other Whose assaultes and lieng in wayte for vs be wonderfull subtile and craftie Sometime he maketh towarde vs as it were with open batayle sendynge before hym vnto vs diuerse infirmities and sycknesses and vnto some hoare heares blered eies tremblinge and shakinge handes stouping shulders and croked backes as it were messengers or herauldes at armes sent before him Somtime he commeth priuely creapinge as a thefe and stealynge vpon vs like as he dyd vpon the richeman of whome we rede in the twelfeth of saincte Lukes gospel sending to'vs no warninges or messengers at all before him Therfore almightie God to cause vs to be in a redines againste his sodaine comminge and oftentimes to haue the vncertaine houre of deathe in remembraunce whiche our fraile and deadlie sicknes maketh vs so ofte to forget hath sent vnto vs his Prophete Moyses which prophete Moâ—ses much lamentyng and sorowynge our great blindnes saieth vnto vs these wordes of my Theme Gens absque consilio sine prudentia Vtinam saperent et intelligerent ac nouissima c. But why doeth the Prophet Moyses so vehementlye wishe and desire vnto vs this cleare wisedome and perfite vnderstandinge of the vanitie of this presente lyfe of the myserye of the same of the filthines of our owne corruption and the necessitie of deathe Doubtlesse forbycause the perfite knowledge and throughe vnderstandinge of these thynges are in vs the destruction of pride the quenchinge of enuie the verye medicine of malice the driuing awaye of lecherye and the extirpation of all worldly boast vanitie and finallye the recoueringe of euerlastynge lyfe For what thinge I praye you lyeth in the compasse of mans wit that sooner moueth a man to mekenes to the perfection of al holines then doth the consideratioÌ„ of his own corruptioÌ„ and the diligent vnderstaÌ„dinge how that he liueth here in this wretched world as an outlaw a pilgrime a geste full poore in all vertues full vnstable in liuinge peraduenture not abydinge here till to morowe For this maner of consideration diligent vnderstaÌ„ding doubtles shall cause a man to despise al the boaste of this life the busines of worldly vanities and all vncleane lustes and delectations of the fleshe And in this maner of thinkinge the soule receiueth knowledge of sinne the knowledge of synne bryngeth repentaunce repentaunce causeth amendemente and satisfaction makynge for synne and all these together do engender in a man a verye hope sure truste and firme strength in our Lorde God The which thinge the Prophete Moyses throughlye consideringe wissheth by feruent desire sayinge vnto you the wordes of my Theme Vtinam saperent intelligerent ac nouissima prouidesent Would God men woulde be wise and vnderstande and prouide for the last thinges But alas howe longe shall we be sicut gens absque consilio sine prudentia as it were people voide of good counsell and without foresight and wisedoÌ„ All to fewe beynge amonge vs that haue the coÌ„sideration the wysedome and cleare vnderstandynge of these thynges in perfit remembraunce â–ª Ful few there be that sette before their eyes the knowledge of their own infirmitie their bodely corruption the minde of their sinnes the day of their deth or yet the paynes of hell but muche like vnto brute beastes do proÌ„cede liuinge here in this world neither regardynge God nor yet verye muche fearing the deuil Woulde God therfore in folowyngs thys exhortation of the prophet Moyses we would once begin to waxe wise to vnderstande and to make prouision for the laste thinges And The glasse of our own corruption that by the contemplation and beholdinge of our selues in this so profytable a myrroure and glasse of our owne corruption and frayle nature and of the greate certitude of death that abydeth therin At whose first entrye and breakynge into our houses beholde howe the conscience begynneth to dreade howe the hearte quaketh the heade stoupeth the witte wasteth the strengthe faileth the visage waxeth pale the tonge fombleth the breath goeth awaye the speche very rare and thynne all the beautie of the body cleane tourned into a griselye and fylthye corruption and after that the bodye is buried it falleth into a carionlyke stenche the fleshe cleane tourned into grubbes meate Be you wyse therefore O ye mortall creatures and vnderstand howe that thys is an horryble syghte but it is full profitable O howe blessed and happye is he that circumspectlye beholdeth hym selfe in this mirrour or glasse when there is no crafte no medicine none instruction or teachynge that sooner destroyeth all vices and planteth al vertues then doeth the inwarde beholdinge of a mans owne corruption and laste ende To this glasse therefore repaire Yonge men ye first O ye lustie yonge men whiche by the deceitfull wantoÌ„nes of your youth do go so vpright stretching out your selues bearing vp your heades aloft with lustie courage and learne of stronge Sampson of mightie Golias and of the hardie captaine Holofernes and other which perished in the boaste of their owne strength what great folie it is to glorie in the strength of the bodye whiche shall so sene decay and be ouerthrowen To this glasse come ye al O Olde men ye olde fathers vnto whome deathe beyng very fauourable hath sent before him vnto you so many messengers as youre hoare hears bleared eies droppinge noses sagginge chekes your lippes hanging stowping neckes and shulders come you hither and beholde your selues and learne at the least wayes nowe in youre olde age to be wise vnderstaÌ„de what vaine hope you be in whiche do loke and make your most vayne accomptes to liue one yeare longer be ye neuer of so greate an age euer crepynge awaie and fore fearinge to die O ye olde fathers and hoare heares why feare ye to die at lxx or lxxx yeres of age when all the tyme that ye shal liue after is in heuines in greuous aches in continual decaiyng and neuer vpright but rolinge relinge and redye to fall in to the graue whiche you do so lothe Why therfore feare ye so sore to dye when by deathe God doethe chaunge vs from an olde filthy house into a newe For certainlie death is but a playe wherin the player if he be wise aduentureth but a litle to winne muche Whiche thynge is verye easlie perceyued of all those men which are of perfit knowledge howe muche blessednes God is of vnto whome we hope to go by death and of how muche euyll these worldly men are wyth whome we are conuersant here by life O ye gentlemen and men of Gentlemen nobilitie come you hyther also to beholde your selues

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