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
A07761	A discourse of life and death: written in French, by Phil. Mornay. Done in English by the Countesse of Pembroke; Excellent discours de la vie et de la mort. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Pembroke, Mary Sidney Herbert, Countess of, 1561-1621.	1608 (1608)	STC 18141.5; ESTC S113371	23,951	146

vs of theÌ„ We say we are Christians that we beleeue after this mortall a life immortall that death is but a separation of the bodie and soule and that the soule returnes to her happie abode there to ioy in God who onely is all good that at the last day it shall againe take the body which shall no more bee subiect to corruption With these goodly discourses wee fill all our bookes and in the mean while when it comes to the point the verie name of death as the horriblest thing in the World makes vs quake and tremble If we beleeue as we speak what is that wee feare to bee happie to bee at our ease to bee more content in a momeÌ„t theÌ„ we might be in the longest mortall life that might be or must not we of force confesse that we beleeue it but in part that all wee haue is but wordes that all our discourses as of these hardy trencher-knights are but vaunting and vanitie Some you shall see that will say I knowe well that I passe out of this life into a better I make no doubte of it onely I feare the midway step that I am to step ouer Weake hearted creatures they will kill themselues to gette their miserable liuing suffer infinite paines and infinite woundes at another mans pleasure passe infinite deathes without dying for things of nought for thinges that perish and perchance make them perish with them But when they haue but one pase to passe to bee at rest not for a day but for euer not an indifferent rest but such as mans minde cannot comprehend they tremble their harts fail them they are affraide and yet the grounde of their harme is nothing but feare Let them neuer tell mee they apprehend the paine it is but an abuse a purpose to conceale the little faith they haue No no they would rather languish of the gowte the sciatica anie disease whatsoeuer then dy one sweet death with the least paine possible rather pyningly dye limme after limme out-liuinge as it were all their senses motions and actions then speedily dye immediatly to liue for euer Let them tell mee no more that they would in this worlde learne to liue for euerie one is thereunto sufficiently instructed in himselfe and not one but is cunning in the trade Nay rather they should learne in this Worlde to dye and once to dye wel dye dayly in themselues so prepared as if the end of euerie dayes worke were the ende of our life Now contrariwise there is nothing to their eares more offensiue then to heare of death Senselesse people wee abandon our life to the ordinarie hazardes of warre for seauen frankes pay are formost in an assault for a little bootie goe into places whence there is no hope of returning with daunger manie times both of bodies and soules But to free vs from all hazards to winne thinges inestimable to enter an eternall life wee faint in the passage of one pase wherein is no difficultie but in opinion yea wee so faint that were it not of force wee must passe and that God in despite of vs will doe vs a good turne hardly should wee finde in all the World one how vnhappie or wretched soeuer that would euer passe Another will say had I liued till fiftie or sixtie yeares I should haue beene contented I should not haue cared to liue longer but to dye so young is no reason I should haue knowen the world before I had left it Simple soule in this worlde there is neither young nor old The longest age in comparison of all that is past or all that is to come is nothing and when thou hast liued to the age thou nowe desirest all the past will bee nothing thou wilt still gape for that is to come The past will yeelde thee but sorrow the future but expectation the present noe contentment As readie thou wilt then be to redemaund longer respite as before Thou fliest thy creditour from moneth to moneth and time to time as ready to pay the last day as the first thou seekest but to bee acquitted Thou hast tasted all which the worlde esteemeth pleasures not one of them is new vnto thee By drinking oftener thou shalt bee neuer a white the more satisfied for the body thou cariest like the bored paile of Danaus daughters will neuer be full Thou mayst sooner weare it out then wearie thy selfe with vsing or rather abusing it Thou crauest long life to cast it away to spende it on worthlesse delights to misspend it on vanities Thou art couetous in desiring and prodigall in spending Say not thou findest fault with the Court or the Palace but that thou desirest longer to serue the Common wealth to serue thy Countrey to serue GOD. Hee that set thee on worke knowes vntill what day and what houre thou shouldest bee at it hee well knowes how to direct his worke Should hee leaue thee there longer perchance thou wouldest marre all But if hee will pay thee liberally for thy labour as much for halfe a dayes worke as for a whole as much for hauing wrought till noone as for hauing borne all the heate of the day art thou not so much the more to thanke and prayse him but if thou examine thine owne conscience thou lamentest not the cause of the widow and the orphane which thou hast left depending in iudgement not the dutie of a sonne of a father or of a friend which thou pretendest thou wouldest perform not the ambassage for the Common wealth which thou wert euen readie to vndertake not the seruice thou desirest to doe vnto God who knowes much better how to serue him-selfe of thee then thou of thy selfe It is thy houses and gardens thou lamentest thy imperfect plots and purposes thy life as thou thinkest imperfecte which by noe dayes nor yeares nor ages might be perfected and yet thy selfe mightest perfecte in a moment couldest thou but thinke in good earnest that where it ende it skils not so that it ende well Now to ende wel this life is only to ende it willingly followinge with full consent the will and direction of God and not suffering vs to bee drawen by the necessitie of destinie To end it willingly we must hope and not feare death To hope for it wee must certainely looke after this life for a better life To looke for that wee must feare God whom whoso well feareth feareth indeede nothing in this world and hopes for all things in the other To one well resolued in these points death canne be but sweete and agreeable knowing that through it hee is to enter into a place of all ioyes The griefe that may bee therein shall bee allaied with sweetnesse the sufferaunce of ill swallowed in the confidence of good the sting of Death it selfe shall bee dead which is nothinge else but Feare Nay I will say more not onely all the euilles conceiued in death shall bee to him nothing but hee shall euen scorne alll the mishappes

flesh against the spirit passion against reason earth against heauen the world within vs fighting for the world euermore so lodged in the bottome of our owne hearts that on no side we can flie from it I will say more hee makes profession to flie the world who seekes thereby the prayse of the world hee faineth to run away who according to the prouerbe by drawing back sets himselfe forwarde hee refuseth honours that would thereby be praied to take them and hides him from men to the end they should com to seeke him So the world often harbours in disguised attire among them that fly the world This is an abuse But follow we the company of men the world hath his Court among theÌ„ seek wee the Deserts it hath there his dens places of resort and in the Desert it selfe tempteth Christ lesus Retire we our selues into our selues wee finde it there as vnclean as any where We cannot make the world dye in vs but by dying our selues Wee are in the world and the world in vs and to separate vs from the world we must separate vs from our selues Now this separation is called Death We are we think come out of the contagious City but wee are not aduised that we haue sucked the bad ayre that we carrie the plague with vs that we so participate with it that through rockes through deserts through mountaines it euer accompanieth vs. Hauing auoyded the contagion of others yet we haue it in our selues We haue withdrawen vs out of men but not withdrawn man out of vs. The teÌ„pestuous sea tormeÌ„ts vs we are grieued at the heart desirous to vomit and to be discharged therof we remoue out of one ship into another from a greater to a lesse wee promise our selues rest in vaine they being alwaies the same windes that blowe the same waues that swell the same humors that are stirred To all no other port no other meane of traÌ„quillitie but onely death We were sicke in a chaÌ„ber neer the street or neere the market wee caused our selues to bee carried into some backer closet where the noise was not so great But though there the noyse was lesse yet was the feauer there neuer the lesse and therby lost nothing of his heate Change bed chamber house countrey againe and again we shal euery where find the same vnrest because euery where we finde our selues and seeke not so much to be others as to bee other wheres Wee follow solitarinesse to fly carefulnesse We retire vs so say wee from the wicked but cary with vs our auarice our ambition our riotousnesse all our corrupt affections which breed in vs 1000. remorses 1000. times each day bring to our remembrance the garlike onions of Egypt Daily they passe the Ferrie with vs so that both on this side and beyond the water we are in coÌ„inuall combat Now could we cassere this company which eates and gnawes our mind doubtlesse we should be at rest not in solitarinesse onely but euen in the thicket of men For the life of man vppon earth is but a continuall warrefare Are wee deliuered from externall practices wee are to take heede of internall espialles Are the Greekes gone away wee haue a Sinon within that wil be tray them the place We must euer be waking hauing an eie to the watch and weapons in our hands if wee will not euerie houre be surprised and giuen vp to the wil of our enemies And how at last can wee escape Not by the woods by the riuers nor mountains not by throwing our selues into a presse nor by thrusting our selues into a hole One onely meane there is which is death which in the ende separating our spirit froÌ„ our flesh the pure and cleane part of our soule from the vncleane which within vs euermore bandeth it self for the world appeaseth by this separation that which conioyned in one the same person could not without vtter choaking of the spirit but be in perpetuall contention And as touching the contentment that may be in the exercises of the wisest men in their solitarines as reading diuine or prosane books with all other knowledges and learnings I holde well that it is indeede a farre other thing then are those mad huntings which make sauage a multitude of meÌ„ possessed with these or the like diseases of the mind Yet must they all abide the iudgement pronounced by the wisest among the wise Salomon that al this neuerthelesse applied to mans naturall disposition is to him but vanitie and vexation of minde Some are euer learning to correct their speech and neuer think of correcting their life Others dispure in their Logique of reason and the Arte of reason and lose therby many times their naturall reason One learnes by Arithmeticke to diuide to the smallest fractions and hath not skil to part one shilling with his brother Another by Geometrie canne measure fieldes and townes and Countreyes but cannot measure himselfe The Musician can accord his voices and soundes and times together hauing nothing in his heart but discords nor one passion in his soule in good tune The Astrologer lookes vp on highe and falles in the next ditch foreknowes the future and sorgoes the preseÌ„t hath often his eye on the heauens his heart long before buried in the earth The Philosopher discourseth of the nature of all other things knowes not himselfe The Historian canne tell of the warres of Thebes and of Troy but what is done in his owne house can tell nothing The Lawyer will make lawes for all the worlde and not one from himselfe The Physician will cure others and be blind in his owne disease finde the least alteration in his pulse and not marke the burning feauers of his minde Lastly the Diuine wil spend the greatest part of his time in disputing of faith and cares not to hear of charity wil talke of God not regarde to succour men These knowledges bring on the minde an endlesse labour but no contentment for the more one knowes the more he would know They pacifie not the debates a man feeles in himselfe they cure not the diseases of his mind They make him learned but they make not him good cunning but not wise I say more The more a man knowes the more knowes he that he knowes not the fuller the mind is the emptier it findes it selfe forasmuch as whatsoeuer a man can know of anie science in this world is but the least part of what he is ignorant all his knowledge coÌ„sisting in knowing his ignorance all his perfection in noting his imperfections which who best knowes and notes is in truth among men the most wise and perfect In short we must conclude with Salomon that the beginning and ende of wisedome is the feare of God that this wisedome neuerthelesse is taken of the world for meere follie and persecuted by the world as a deadly enemie and that as who feareth God ought to feare no euil for that all his euils are

resolution wee shall not finde any danger or difficultie at all Yet what is the paine that death brings vs Nay what can shee do with those paines we feele Wee accuse hir of all the euils we abide in ending our life and consider not how manie more woundes or grieuous sickenesses we haue endured without death or how many more vehement paines we haue suffered in this life in the which wee called euen hir to our succour All the paines our life yeeldes vs at the last houre wee impute to death not marking that life begun and continued in al sorts of paine must also necessarily ende in paine Not marking I say that it is the remainder of our life not death that tormenteth vs the end of our nauigation that paines vs not the hauen wee are to enter which is nothing else but a safegarde against all windes We complaine of death where wee should complaine of life as if one hauing beene long sicke and beginning to bee well should accuse his health of his last paines and not the reliques of his disease Tell me what is it else to bee deade but to bee no more liuing in the world Absolutely and simplie not to bee in the World is it any paine Did wee then feele anie paine when as yet wee were not Haue wee euer more resemblance of Death then when wee sleepe Or euer more rest then at that time Now if this be no paine why accuse wee death of the paines our life giues vs at our departure vnlesse also wee will fondly accuse the time when as yet we were not of the paines wee felt at our birth If the comming in be with teares is it wonder that such bee the going out If the beginning of our being bee the beginning of our paine is it maruell that such be the ending But if our not being in times past hath beene without paine all this being contrariwise full of paine whom should we by reason accuse of the last paines the not being to come or the remnant of this present beeing Wee thinke we dye not but when we yeelde vp our last gaspe But if wee mark well wee dye euerie daie euerie houre euery moment Wee apprehende death as a thing vnusual to vs and yet haue nothing so coÌ„mon in vs. Our liuing is but continuall dying looke how much wee liue we dye how much we increase our life decreases We enter not a step into life but wee enter a step into death Who hath liued a third part of his yeares hath a third part of himselfe dead VVho halfe his yeares is already halfe dead Of our life all the time past is dead the present liues and dyes at once and the future likewise shall dye The past is no more the future is not yet the present is and no more is Briefly this whole life is but a death it is as a candle lighted in our bodies in one the wind makes it melte awaie in another blowes it cleane out many times ere it bee halfe burned in others it endureth to the ende Howesoeuer it bee looke howe much it shineth so much it burneth hir shining is her burning her lighte is a vanishing smoke her last fire her last wike and her last droppe of moisture So is it in the life of man life and death in man is all one If wee call the last breath death so must wee all the rest all proceeding from one place and all in one manner One onely difference there is between this life and that we call death that during the one wee haue alwaies whereof to die and after the other ther remaineth only whereof to liue In summe euen hee that thinketh death simply to bee the end of man ought not to feare it in asmuch as who desireth to liue long desireth to dye longer and who feareth soone to dye feareth to speake properly least he may not longer dye But vnto vs brought vppe in a more holie schoole death is a far other thing neither need we as the Pagans of consolations against death but that death serue vs as a consolation against all sorts of affliction so that we must not onely strengthen our selues as they not to feare it but accustom our selues to hope for it For vnto vs it is not a departing from paine and euill but an accesse vnto all good not the ende of life but the ende of death and the beginning of life Better saith Salomon is the day of death then the day of birth and why because it is not to vs a last day but the dawning of an euerlasting day No more shall wee haue in that glorious light either sorrowe for the past or expectation of the future for al shal be there present vnto vs that present shall neuer more passe No more shall wee powre out our selues in vaine and painfull pleasures for wee shal bee filled with true and substantiall pleasures No more shall we paine our selues in heaping togither these exhalatioÌ„s of the earth for the heaueÌ„s shall be ours and this masse of earth which euer drawes vs towardes the earth shall bee buried in the earth No more shall we ouer-wearie our selues with mounting from degree to degree and from honour to honour for wee shall highly bee raised aboue all heights of the world and from on high laugh at the folly of all those wee once admired who fight together for a point as little children for lesse then an apple No more to be briefe shall we haue coÌ„bats in our selues for our flesh shal be dead and our spirit in full life our passion buried and our reason in perfect libertie Our soule deliuered out of this foule and filthie prison where by long continuing it is growen into an habite of crookednesse shall againe drawe her owne breath recognize her auncient dwelling and againe remember her former glory and dignity This flesh my friend which thou feelest this body which thou touchest is not man Man is from heauen heauen is his countrey and his ayre That hee is in his body is but by way of exile and confinement Man indeede is soule spirit Man is rather of celestial and diuine qualitie wherein is nothing grosse nor material This body such as now it is is but the barke and shell of the soule which must necessarily be broken if wee will be hatched if we will indeed liue and see the light Wee haue it seemes some life some sense in vs but are so crooked and contracted that wee cannot so much as stretch out our wings much lesse take our flight towardes heauen vntill wee bee disburthened of this earthly burthen Wee looke but through false spectacles wee haue eyes but ouer growen with pearles wee thinke we see but it is in a dreame wherein we see nothing but deceit All that wee haue and all that wee knowe is but abuse and vanitie Death onely can restore vs both life and light and we thinke so blockish we are that she comes to rob

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