Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	life_n	soul_n	23,154	5	5.3621	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20946	Heraclitus, or, Meditations vpon the vanity & misery of humane life first written in French by that excellent scholler & admirable divine Peter Du Moulin minister of the sacred word in the Reformed Church of Paris ; and translated into English by R.S. gentleman.; Heraclite. English. 1609	Du Moulin, Pierre, 1568-1658.; Stafford, Robert, 1588-1618.	1609 (1609)	STC 7325; ESTC S2575	27,860	136

God And in the meane time to employ his endeauors to the edification of the Church stretching out his hand to the Erroneous for to reguide theÌ„ into the right way of SalvatioÌ„ rather then to hide his TaleÌ„t in the earth and to cut himselfe cleane off froÌ„ the body and all civill society as an vnprofitable member So did the Apostles and those glorious lampes which haue enlightned the Church of God and which shine to this daie amongst vs they being dead I know wel that the opinion of Aristotle in the beginning of his Politiques is true that He which is of a solitary diâ—â—â—sition is either of a most divine or very base spirit because that hee doth estrange himselfe from all society either for that hee hath vertues more then humane or that he is so contemptible and meane in respect of man that he is vnworthy to approach neere him But let him knowe which doth affect solitarines because hee doth surpasse all men in vnderstanding or vertue that he ought to repell that humour and to condescend by humility and meekenesse to the imperfections of others labouring for the good of the Church or Common-weale either by worde or worke For what are al those perfections any more then shadowes obscure traces of those perfections which are in Iesus Christ Notwithstanding he tooke vpon him our shape and conversed amongst men that there by he might saue them and win soules to heauen Therefore to conclude this point Jf to fly from the world be a vanity how much more to follow it If vices and torments doe harbor in the desert how much more in presses and throngs of people Truely if vanity bee in euery place let vs say that All is torment and affliction of Spirit But in the meane time that Old age Man is busied about all these vaine conceipts while hee is pushing â—ime with his shoulder endevouring nothing al daies of his life but to rise to go to bed to apparel himselfe to make himselfe vnready to fill his belly to evacuat his stomacke Which is no more then a Circle of the selfe same importuning occupations much like vnto a Millers horse that alwaies treads one compasse While hee is thus busied with such occasions beholde olde age stealingly arriveth to which few do attaine and all desire But if any doe peradventure gaine that time they desire to haue it prolong'd to the vtmost This age being as grapes which haue lost their iuice and as the sinke of mans life is without question the most vnhappy for those men that are worldly as on the contrary it is the most blessed for such as are godly For worldly men in this age are doubly possessed with waywardnesse their feare and distrust doth encrease their iudgement waxeth weake and begins to diminish Wherefore wee doe wrongfully call a melancholy humour wisedome or a disability sobriety because oldnesse leaueth not pleasure but pleasure leaueth it And therefore hee doth vndeseruedly complaine that the time manners of men are chaÌ„ged into worse while nothing is changed but himselfe For in his youth all things pleased him if they were neuer so bad in his old age all things disliked him if they were neuer so good Like vnto those which being in a shippe thinke that the baukes moue vvhen it is onely themselues It is also a vice incident to this age for to speake much because they are no more able to performe any thing and that they think also theÌ„selues most fit to propose precepts to youth and to declare thinges of time long since Like vnto a declining state as that of the Romaine Empire where there are manie talkers but few valiant not much differeÌ„t from the aged time of the world where are many curious disputers but few of the true religion In this age also doth encrease the loue of wealth earthly cares doe summon new forces against man hee waxeth all gray and every thing in him beginneth theÌ„ to wither onely his vices excepted That ancient man of whom the Apostle maketh often mentioÌ„ being ready to dote waxeth not olde in worldlie age but then is hee in his full vigour He then fore-feareth approaching death and holdeth his life like vnto an Eele which slideth away In the meane time he determineth of tedious designes and heapeth vp riches as if death stoode a far off and durst not appeare TheÌ„ man hath least feare to die when nothing of worth remaineth in him but the very leese dregs of life Then doth hee prepare himselfe least to gaine the future blisse when age forwarnes him every gray haire doth ordinarily advertise him yea many times death takes for a gage one part or other of our body as an arme or eie or legge to serue for an advertisement that he will very shortly fetch the rest For old meÌ„ are affianced to the earth by a long vse and habit notwithstanding they are vnwilling to go to it wheÌ„ nothing remaineth in them but euill This is also a vanity and great griefe of Spirit In conclusioÌ„ of all this vnprofitable wearisome travaile Of death behold the approach of death before they haue learned to liue much lesse to die The most part of theÌ„ being taken out of this worlde before they know to what end they entred in They vvoulde willingly prolong the date of their life but death admits no composition for it hath feet of vvool but armes of Iron it commeth insensibly but having taken once holde it never looseth her prize To this pace or step man commeth so slowly as possible he can For if a ship should sinke amongst the waues two huÌ„dred leagues from land notwithstaÌ„ding every passenger would striue to swimme not with an intent to saue his life but to repell death for some minutes and to render nature her last inevitable tribute Every maÌ„ trembleth at this passage and laboureth to settle himselfe here The sole memorye of death mournefull funerals and the reading of Inscriptions engrauen on sepulchres doth make the very haire to stare and stand on end and strikes man with an horror and apprehensioÌ„ of it Some represent death terrible to the aspect and deprived of flesh others consider it with compassion mixte with dread Some particular man which not long since was clad in silke and shined vvith DiamoÌ„ds is now assaulted with troupes of wormes and breathes foorth intollerable sents while that his heire doth laugh in secret and enioyeth the fruit of all his labour which he himselfe never enioyed And never thelesse in this his very dust and corruption doth appeare an ambition and pride doth rest it self within his tombe For then behold stately Sepulchers ingraued stones that report some famous actioÌ„s and proud titles vpon his tombe set out with false narrations to the end that passengers by may say Here lyeth a goodly stone a corrupted body Surely this is a vanity of vanities and one extreame vanity But all these are as Roses

Of Hell in respect of the Thornes which follow for the vanity and trauaile of this temporall life is a happinesse in regard of the torments of eternall death which doth swallow the most part of men It is a large way which leadeth to perdition and few do find the way of saluation Death commeth here to leuy souls for hell and doth enroule great and smale learned and ignorant rich and poore yea many which are esteemed holy and liue couered vnder the cloake of hypocrisy to the end that they might goe to hell with the lesse noise and not be staied by the way This Hel is a place of flames and yet there is perpetuall darknesse where soules doe wax olde and yet neuer die and where they liue continually to dy where they burne without consuming where they mourne without compassion are afflicted without repentance where torment is without end and past imagination There the vnhappy rich man which refused to giue poore Lazarus a crume of bread doth now begge of him a drop of water although whole riuers be not sufficient to extinguish his heate What if the Roddes that God doth punish his Infants withall doe sometimes make them almost dispaire and euen curse the day of their natiuity as Iob and Ieremie did What Iob. 3. 1. 3. Iere. 15. 10 are those afflictions that hee doth oppresse his aduersarie withall It is a horrible thing saith the Apostle to fall into Heb. 10. the hands of the liuing God For because hee saith in his anger as it is written in the 32 Chapter of Deuteronomie I haue lifted my hand toward heauen and said I am the euerliuing God If I whet my glittering sword and mine haÌ„d take hold on iudgement I will execute vengance on myne enimies and will reward them that hate me Praised be God which hath deliuered vs and drawn vs from that burning furnace of hell by his sonne Iesus Christ who as St. Paul saith to the Galatians was Gal. 3. reviled for our sakes and hath called vs out of perpetuall darknesse to his meruailous light 1. Pet. 2. 9. Is it possible for vs to bee ignorant what that torment is and not knowe how much he hath suffered for to retaine vs in feare and to make vs knowe the greatnesse of the grace of God the excellency of our redeÌ„ptioÌ„ in Iesus Christ his sonne who is also God eternally blessed This whole precedent discourse How God frustrateth our designes hath led vs through all ages and through all the most ordinarie conditions of humane life yet in this voyage we haue knowne no thing but vanity and torment of Spirit And it hath chiefly appeared when we haue cast our eies vpoÌ„ the diuine providence of God which doth from the highest heauens view all the actions of man not as an idle spectator but as a wise conductor and iust iudge And there froÌ„ aboue he laughs at the designes of great men and frustrateth their enterprises destroyeth their tonges and spirits of Babylonian builders ruineth their greatnesse breaketh their Scepters into shiuers teaching man that hee is nothing but dust and his wisedome but meere blindnesse To the ende that hee may learne to contemne the worlde and transport his hopes from earth to heaueÌ„ and that hauing seene some beames of this terrestriall splendor which vanisheth as lightning he doth saie with St. Peter It is good that we bee Luk. 9. 33. here let vs make our selues here Tabernacles Happy is that man which hauing well knowne the vanity of this world doth retire himselfe towards God that he being in a sure hauen a farre off that being vnder his shadow as vnder a sure couered place may contemplate the ruine of the vvicked the instability of their designes the folly of their hopes the effects of the iudgement of God Therevpon the Prophet Dauid in the 92 Psalme saith also O Lord how glorious are thy workes and thy thoughts are very deepe An vnwise man knoweth it not and a foole doth not vnderstand this When the wicked grow as the grasse and all the workers of wickednesse doe florish then they shall be destroyed for euer It behoueth vs here to note carefully that this Psalme is entituled A song for the sabbaoth day For by it he doth advertise vs that this meditation requireth a quiet and resting spirit which beeing restrained from the presse of humane actions doth range it selfe into the house of God according to that vvhich hee saith in the 73 Psalme vvhere hee doth confesse that the prosperity of vvicked men hath offended him and that hee could hardly digest it vntil that hee had entred into the sanctuary of the Almighty and considered the end of such men For to vnderstand vvhat the true happinesse is and to vnmaske himselfe to the immaginary felicity of this vvorld it is not necessary to go to Philosophical schools or to builde his resolutions vpon the opinion of the vulgar but to enter into the holy house of God and there learne vvhat the difference is betweene the riches vvhich he scattereth vpon this great multitude and that vvhich he reserueth for his litle on s vvhat the vncertainty of this vvorldly prosperity is in respect of the certainty of Gods promises But vvith what insensible chains doth Sathan lead men into perdition How doth he triumph ouer those vvhich triuÌ„ph in this vvorld Hovve they that thinke themselues most sure are vpon the point of their ruine perpetual destructioÌ„ Furthermore he doth coÌ„sider Of the vaine glory of men hovv vaine the glory of man is in that some one doth boast of his particular streÌ„gth wherein it is vnpossible for him ever to equal a Bul some other doe glorie in their beauty when as it is onlie a superficial colour which covereth the bloud bones and braines hiddeous thinges to see Jt is also a thing that age many maladies haue power to deforme Some other doth glorie of his honour and greatnes when indeede he is possest in this state with most trouble feare lesse liberty besides he is mouÌ„ted so high that he caÌ„not fal but with breaking of his ovvne neck Some other doth glory to be more druÌ„k theÌ„ his coÌ„panioÌ„s but if his belly be greater in capacitie then other meÌ„s notwithstaÌ„ding it wil never exceed a barrel This is also The misery of some conditions of men nations a vanity with a like peruersity Those former thinges are generall for vanities miseries are common to all men since that sin hath subiected mankinde to them But notwithstanding there are some more then other which are made examples of extreame miserie As poore beggars which are constrained through necessity to lie vpoÌ„ the bare pauement as gallie slaues and as those miserable wretches which are made mercenaries The hundreth parte of humane kinde doth imperiously and impiouslie torment the rest and those that are feeble meane serue as prayes to the mightie AmoÌ„gst the Turkes

disguised will begin to perswade himselfe that shee is faire and shee her selfe will beleeue it and thinke to bee reputed so How many bee there which beleeue in a religioÌ„ because they vvil beleeue it Which contest against their owne sense Which say among theÌ„selues that Surely is absurd and not agreeable with the Scripture I will haue it thus and will beleeue so This is to haue a constrained beliefe not to haue his wil subiected to religion but religion to his will The infirmity of mans iudgement doth especially shew it selfe in religion For what hee thinketh touching the seruice of God doth manifestly appeare by his exterior actions In matters of newes wee doe sooner beleeue one that hath seene it then the common report But in matters of religion it is contrary for most doe followe the vulgar opinion which is as much as to maintaine that which is most absurd and then to hide himselfe amongst the multitude If some one hath a desire to put out mony hee requireth for such as are both faithfull and of ability and will haue good assurance for it But in matters of conscience without farther enquiry hee referreth himselfe and opinion to the Curate of the same place wherein he liueth Obserue many other things which follow that any may easily perceaue to bee most ridiculous as to cloath with silke and gold the images of men while that a poor beggar goeth naked which is the image of God To put of the hat at the name of Jesus and not to remoue at the name of Christ To weare a Crosse hanging downe vpon the belly while that the belly is a enimy to the crosses of Christ In going to a bawdy house or returning from some wicked fact to say certaine Pater nosters To kneel down at the box which keepeth the Host vvhen it returneth empty from some sicke body as when it went full To adore the Host passing by in a little box and not to respect it in a maÌ„s body which is come newly from receiuing it To make their Creator with vvordes and then preseÌ„tly to devour him with their teeth To be insolent deboshed on day before leÌ„t and the next day following to be very graue sorrowfull To employ their blessed beades for to obtaine remission of their sinnes After the death of any great personag to cloath with blacke the Image of our Lady to the end that she may participate of their griefes To whip themselues in publique for to coÌ„tent God or to release a soul out of Purgatory In honour of the Saintes to burne candles in the midst of day To conclude man hath forged many strange things in his braine would haue God to approue them Nay hee is come to that passe that hee doth assume to himselfe the distribution of offices in Paradise making one protector of a Country another a healer of some particular disease as if little Antes had power to dispose of affaires belonging to the Crown of France this is also a vanity of vanities and an extreame imbecillity of Iudgement Our selues which haue the true word of God for a rule to frame our actions by are not exempted our folly and vanity doth mixe it selfe with the sole verity of God For in our ciuil actions if we haue need of counsaile wee presently addresse our selues to some friends But in matters of Gods divine service we take counsaile of our minde and concupiscences which are our domesticall enemies Jf mony be due to vs from one wee had rather alvvaies haue the mony theÌ„ his promise in celestiall matters it is contrary For the Holie Gospel is an obligatioÌ„ by which God hath promised vs salvation and hath sealed it vvith the bloud of his Sonne but we had rather keepe the obligatioÌ„ then receiue the paymeÌ„t which is due at the daie of death nay vve do endevor to prolong the date of it Some doe recorde in the Zonaras Emperour Honorious a great simplicity childish weakenesse that having a Henne nominated by him Rome which hee did cherish and so infinitely affect that vvhen one came vnto him said that his Rome was lost he answered very sorrowfully Alas she vvas here but even now But the other replying said And please your Highnesse I speake not of a Henne but of your city of Rome which hath beene surprised and sacked by Alaric Goth. The Emperor hearing this was somvvhat comforted thinking that losse to be more tollerable Such is our simplicity we vvill not suffer one to touch our riches but vvee will endure any to entice vs to vice to seduce vs into error to poyson our soules Jt is a great folly to refuse a medicine because the Physitian is not eloquent Why doe vve not then make account estimation of the preaching of the Gospel if the preacher be not eloquent seeing that the holy Gospell is the medicine of our soules Is it not then an extreame brutishnes for some vicious person to misprize the Holy writ because it is not adorned with flowers of Rhetorique what is the reason then that the worde of God doeth not please vs If it bee not decked with flowers and composed vvith art seeing that it is that sacred vvorke doctrine of our reconciliatioÌ„ with God We do not receiue willingly the correctioÌ„ of our pareÌ„ts if it be not very milde This is also a vanity distast and childish Humour False IudgmeÌ„ts Touching our iudgement vvhich we haue of others either in esteeming or coÌ„temning them it is most vaine ridiculously ignorant For if there be a questioÌ„ about burthens vve account him most strong vvhich can carry the heaviest on the contrarie about quarrels wee esteeme him the most valiant which caÌ„ beare nothing attributing force and valour to weaknes and impatience Jn matters of Ornament wee doe not iudge of the goodnesse of a svvorde by the beauty of a scabbard nor of the mettle of a horse by the fairenesse of the Bridle and Saddle vvhy do we then measure our estimatioÌ„ of a man either by his good or bad apparel And if it be necessary that vve salute one for the stuffe of his cloathes which he weareth why doe wee not salute the same stuffe in the shops Why do we iudge discreetly in the estimatioÌ„ of vaine and triuiall things wheÌ„ as in a matter of such importance as of the estimatioÌ„ of man we are most void of reasoÌ„ So some do respect a MarchaÌ„t or Rent-gatherer because he suÌ„meth vp exactly his accouÌ„ts vvhen he liueth in such fashion that he cannot giue an account to God Some labour to till their Gardens and other grounds and by it win much praise vvhen as themselues are barren and bring foorth vaine feare no fruit of good workes We are as much vaine childish in our feares as in any other thing For as little Infants doe play vvith fire burne themselues but feare vvhen they see their father comming masked with a frowning countenance tovvards them

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