Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	heaven_n	life_n	live_v	8,611	5	5.4859	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01951	Playes confuted in fiue actions prouing that they are not to be suffred in a Christian common weale, by the waye both the cauils of Thomas Lodge, and the play of playes, written in their defence, and other obiections of players frendes, are truely set downe and directlye aunsweared. By Steph. Gosson, stud. Oxon.	Gosson, Stephen, 1554-1624.	1582 (1582)	STC 12095; ESTC S105757	41,651	123

compasse to this key of carnall delight which wee reape by Comedies is very sore maynied and robbed of Souerainetie if delight beâ—â—gâ—eaâ—e Next by reason of a contrariety whâ—n it exceedes thus Aristotle drawing out a streight line of the office of prudence maketh it consist in giuing good counsell to liue well in which place hee counteth temperance the Nurse exceeding deligh y e corrupter of prudence But Comedyes maâ—e our delight exceede for at theÌ„ many times wee laugh so extreemely that striuing to bridle our selues wee cannot therfore Plato afâ—irmeth y e great laughter breedeth a great change y e old prouerbe peraduenture rose of this much laughter is y e cognisaÌ„ce of a soole wherâ— such excesse of laughter bâ—rsteth out y t we cannot holde it therâ— is no temperance for the time where no teÌ„peraÌ„ce is ther is no wiseome nor vse of reasoÌ„ when we shew our sâ—lues voide bâ—th of reason and wisedome what are we then to be thought but fooles Last of all it is a blocke in the way of reason because it locketh vp y e powres of the minde from doing their â—uetie like a kinde of drunkennes maketh vs stagger very vnfit either to speake or to walke as we shoulde in our vocation It whâ—ts vs to wantoÌ„â—cs because it breedeth a hunger thirst after pleasureâ— For wheÌ„ the thing which our appetite enioyeth caÌ„not bee receiued all at once but by succession or change we gape after more as hee y e hearing one halfe of a sentence delighteth in that is very desirous to haue the rest So in ã€ˆâ—Šã€‰ delight beeing moued with varietie of shewes of euentes of musicke the longer we gaze the moâ—e we craue yea so forcible they are y t afterwards being but thought vpoÌ„ they make vs seeke for the like an other time It nourisheth imperfections so long as it settes our heartes vpoâ— thinges that are transitorie vaine and shall perish in the twinckling of an eye it argueth a corruption in our manners because it is the windowe by which we looke into the secret corners of the soule it is the very lineâ— and lead whereby our disposition is measured to bee roughe or smoothâ— streight or crooked lawefull or vnlawfull right or wrong How shall wee knowe a man to be good or euill but by the goodnes or naughtines of his will His will appeareth by the ende thereof that is counted the end wherein it resteth and the rest of our will is the delight that wee reape in the thing we holde to be good Thus we pronounce all them to bÃ©e vertuous whome we see to delight in the workes of vertue them to be wicked whome we finde to reioyce in the works of wickednes For as that is euill which rebelleth against reason and the lawes of God so is that delight to be iudged euil that is fixed in the same and the man likewise euill that so deliteth Therfore I may well say the delight which springeth of Comedies wherby superiority is giuen to affectâ—ons and so rebellion raysed against reason the lawes of God are brokeÌ„ which bid vs come out and departe from the doctrine of the Diuell so marketh the corruption of our maners in our foreheâ—ddes that euery one that hath iudgmente may poynte it outâ— But to leaue ouer curiâ—uâ—â—y to descant vpon this plainesonge of life and delight either by Aquinas or by Aristotle or by Philosophie her self I exhorte you w t Paule to beware lest any man spoyle you through Philosophyâ— and vaine deceite after the traditions of men and after the iudiments of the worlde and not after Christ. And sâ—thince we are commanded by the same Apostle as we haue receiued Christ so to walke in him let vs bring the triall of our cause to the touch of Gods worde and examine by that what the life and delight of a Christian ought to be then shall you sÃ©e my generall proposition verie strongly confirmed that Plaies are not to bee suffered in a Christian commonweale Paule commandeth the Phillippians to reioycâ— in the Lord not for a day nor a wÃ©eke nor a moneth nor a yeare but euer the reason is added that their modesty might bee knowne and why should their modesty be knowne because the Lorde is at hand by whiche Particle the delight of this life is beateÌ„ downe Christe giuing vs to vnderstand the danger of these delights wherein wÃ©e laugh with the worlde pronounceth a woe vpon them wo bee to you that laugh nowe for ye shall wÃ©epe and lament It behooueth a Christian so to delight and reioyce nowe that he maye reioyce delight at the last daye which ioye is accomplished by this that wee are partakers of the crosse of Christe Howe farre this delight is different from Comedies is easie to bee seene with halfe an eye and if Peets haue no surer gyrthes to their saâ—dle theÌ„ life and delight it will be no trouble to vnhorse them for a Christian knoweth how to delight in death Large is the grouÌ„d I might trauace in this behalfe yet for breuities sake I will passe it ouer and shewe you she life of a Christian as I promised We are taught by Paule that Christ is our life and that our life is layde vpp with Christe in God therefore by the way of comparison as Christ died and after ascended vp to heauen so he persuadeth â—s to dye that is to mortifie this â—lesh with the delights thereof and to seeke after those thinges that are aboue where Christ our life is The end of the death of Christ was that we which liue in this worlde should not liue to our selues but vnto him heere is all prerogatiue taken from vs wee are nowe no longer our owne men for if by the benefite of him wee liue our life must be his and not our own Our life is not his excepte wee crucifie the flesh with the affections and concupiscences of the same wee crucifie not the affections of our flesh when we â—esorte vnto playes to stirre them vpp therefore running to playes wee liue to our selues and not to Christe when we liue to our selues it is no liâ—e Yet the Authour of the Playe of Playes and Pastimes thinkes hee hath plowed such surrowes on my backe as will neuer bee filled vp againe because Comedis norish delight and delight should neuer be taken froÌ„ life This argument cuts like a Ledenhaule knife where as they say in common speach if one poure on stÃ©ele with a ladell an other comes and wipes it of with a fether Neuerthelesse heere it maye bee that my friendes of the vniuersityes will accusâ— me of that ausleryty which was vsed by some of the Godly long agoe who perceiuing men in all thinges naturally to passe the boundes of modesty and beeing desirous to lay some strong kinde of playster to this olde soare allowed men to vse the blessinges of God but for necessities sake prescribing them nothing but that

if we thinke as we speake we commit idolatry because we bestow y t vpoÌ„ the idols of y e Gentils which is proper to God if we make a diuorce betwene the tongue the heart honouringe the gods of y e heathens in lips in iesture not in thought yet it is idolatrie because we do y t which is quite coÌ„trary to y e outward profession of our faith God tearmeth himselfe to be iealous iealosie misliketh the smallest iestures or signes of familiaritie that are giuen to strangers If Sidrach Misach Abednago had not knowne this they might haue vailed and bended to the Kings idoll but because y e outwarde shew must represeÌ„t y t which is within they would not seeme to be that they were not whose example is set dowe as arule for vs to followe A bodie would thinke it to be somewhat tollerable to sitt at the table of Idolators or to eat of y e meate that hath bene consecrated vnto idols wheÌ„ we throw not our bodies downe before theÌ„ yet is not y t to be suffred among Christians as I proued before by y e Apostles much les ought this to be suffred among vs y t any should take vnto theÌ„ y t names of y e idols and iette vpon stages in theire attire contrary to the counsel of Saint Iohn which exhorteth vs to kepe our selues froÌ„ idols whâ—rein he doth not onely forbid the worshipping but the representing of an idoll So subtill is the deuill that vnder the colour of recreation in London and of exercise of learning in the vniuersities by sÃ©eing of playes he maketh vs to ioyne with the Gentiles in theire corruption Because the sweete numbers of Poetrie flowing in verse do woÌ„derfully tickle the hearers eares the deuill hath tyed this to most of our playes that whatsoeuer he would haue sticke fast to our soules might slippe downe in suger by this intisement for that which delighteth neuer troubleth our swallow Thus when any matter of loue is enterlarded though the thinge it selfe bee able to allure vs yet it is so sette out with sweetnâ—s of wordes fitnes of Epithites with Metaphors Alegories Hyperboles Amphibologies Similitudes with Phrases so pickt so pure so proper with action so smothe so liuely so wantoÌ„ that the poyson creeping on secretly without griefe chookes vs at last and hurleth vs downe in a dead sleepe As the Diuell hath brought in all that Poetrie can sing so hath hee sought out euery streine that musicke is able to pipe and draweÌ„ all kind of instruments into that compasse simple and mixte For the eye bÃ©eside the beautie of the houses and the Stages hee sendeth in Gearish apparell maskes vauting tumbling daunsing of gigges galiardes morisces hobbi-horses showing of iudgeling castes nothing forgot that might serue to set out the matter with pompe or rauish the beholders with varietie of pleasure To sÃ©eke this is to spend our studies in things that are meere naturall to spende our time so is to be carnally minded but to be carnally minded is death howe then can wee looke to bee Partakers of the benefittes of Christ which runne a contrary race to him Where no promise is there can be no fayth through the whole course of Scripture as there is no promise for such as liue in the flesh so hell and damnation is sharpely threatned shall wee flatter our selues with a wanne hope to nourish the delightes of the fleshe while wee liue neuerthelesse to winne heauen after death Paule flatâ—e pronounceth the delights of the flesh to be emnitie against God if they be eâ—â—itâ— pursuing them so grÃ©edely as we doe wee bend our selues openly agaynst him that payde the prâ—ce of our raÌ„â—ome with the bâ—oode of his sâ—â—ne O horrible ingratitude we â—ellowe the pompe and vanitie of the wicked worlde which we renounced in Baptisme O daÌ„nable apostacy The heathens that knewe not God but naturally guided them selues by reason iudged theÌ„ rather to be beastes then men which fixed their studies in wanton spectacles and spending good howers in euill exercise seemed to wroote in the earth like swine Therfore Marius in an oration to the Romans reckoneth this vpp among the rest of his vertues to gett him credite that hee neither banqueted curiously nor behelde playes hauing before giueÌ„ account of his bringing vp howe hee was taught to suffer hunger thirst â—ea â—aâ—â—d â—olde â—o beare all weather in the field by the way of contempte hee setteth out a softe a siâ—ken a Courting kinde of life fitter for women then for men wherein he holdeth playes so vnfit for manly discipline that attributing it for an ornament to his honour to misâ—ike them he priuily insinuates a reproach vnto such as loue them Sithince you sÃ©e eueÌ„ by y e examples of the Romans that playes are â—atsbane to the gouernement of common-weales and that Players by the iudgement of them are infamous persons vnworthy of the credite of honest Citizens worthy to be remoued from their Tribe if not for religion yet for shame that the Gentiles should iudge you at the last daye or that Publicanes and sinners shoulde preâ—e into the kingdome of God before you withdrawe your fÃ©ete from Theaters with noble Marius set downe some punishment for Players with the Roman Censors shewe your selues to be Christians with wicked spectacles bee not puld from discipline to libertie from vertue to pleasure from God to Mammon let nothing be acceptable in your eyes that is not holy nor sweete in your eares that is not heauenly so shall you preuent the scourge by repentance that is coÌ„ming towarde you and fill vp the gulfe that the Diuell by playes hath digged to swallowe you The 3 Action SUch ought to be the liberty of speach in euery well gouerned commonweale that neither vertue might lacke an open friende nor vice an enemy happy no doubt were wee in Engeland if as vertue is neuer commended in cloudes so vice might bee touchte in the open Sun-shine But we are so generally giuen to flatter our selues â— and Parasites so ready to couer our faultes that bÃ©ecause we loue our deformities wee defend them and had rather excuse them then shake them off This makes many writers willinger to praise some without deserte than to rebuke any vpon iuste occasion for to commend men vnworthely is taken for curtesie to dispraise though iusâ—ly is thought for the most parte a poynte of enuy Neuerthelesse sithince tongues are giuen vnto vs to speake and eares vnto euery man to heare that the one might teach y e other be ready to receiue good Counsell and receiuing it practise the same in life according to the measure of those giftes that God hath giuen mee I will speake somewhat farther against Playes requesting my countrymen to open their eares as they do their bottles and shake out the dust of contentioÌ„ that lyes within for corrupting good liquour when they haue it And because wordes many times are as fruitelesse as

Selected quad for the lemma: death_n

Text snippets containing the quad