Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	work_n	world_n	worldly_a	78	3	7.6505	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35684	Pelecanicidium, or, The Christian adviser against self-murder together with a guide and the pilgrims passe to the land of the living : in three books.	Denny, William, Sir, 1603 or 4-1676.; Barlow, Francis, 1626?-1702.	1653 (1653)	Wing D1051; ESTC R22350	177,897	342

else can it come to passe that the Noble Soul of Man should so basely please it self with as foul as general a habit and custome of brutish hunting for the Back and Belly And to roâ— in the Mire with trivial Vanities and sordid Pleasures Yea to run with Ambition after a Butter-flie a painted light thing a popular Name a Breath a Nothing And to neglect the divine Contemplation gallant Attempt and most excellent Acquisition of Heavenly matters How else comes it about that no pains is thought enough to fetch a little glittering Earth from the remotest parts of the World from the Indies It is no more Nor of the Dignitie of that which lies upon the Surface Gold hath the lower place by Nature No storm must withstand us No length of Journey tire us Nor Hazard discourage us No we must ha 't Though it brings Pluto's Plagues with it Covetousnesse Contention and a thousand Evils Yet is it neither Food nor Raiment Midas found in the Fable that it was not edible And Licurgus in the Constitution of his Laconian Common-wealth and in the Institution of his Lawes condemned it as not necessary He therefore shut it out of their Gates for a Wrangler or more properly for the prevention of a Quarrel It was against his Communitie and Commutative Justice How else ariseth it that we are so hurried about with our Passions as if we rode upon theSphears with a rapid motion for the obtaining of those things that are so far from being necessary as they are not convenient as for Pleasures in regard of Health and rest for Honours in respect of Contentment and safe enjoyment Were any of these things either of Value or Certainty there were some excuse for Appetite Let us go to Solomon the wisest of men to him that had the Treasury of Knowledge of all from the Cedar to the Shrub that abounded with the means and judgment in the variety of his Experiments What sayes he after his large Progresse Vanitie of vanities saith the Preacher vanitie of vanities all is vanitie What profit hath a man of all his labour which he taketh under the Sun That 's his Beginning And what sayes he in the midst of his Inquisition Lo this onely have I found that God made man upright but they have many inventions And what 's his winding up in the close of All Take his own Words and Gods Holy Spirit in them Let us hear the End of all Fear God and keep his Commandments For this is the whole dutie of Man For God shall bring every work into judgement with every secret thing whether it be good or whether it be evil How Follie and Death are in a Conspiracie together The Vanities of the World are Sin and the Wages of Sin is Death It is time to look about us since our enemies are at hand But which way shall we escape them Let us contemn the World and we avoid its Folly Let us mortifie our selves and we have the better of Death Draw then near thou sad-fac't Soul that hast been overcome with the one and art in Danger of the other Me thinks I see Death in thy Face Thou look'st as though he were in thy Head if not in thy Heart Thou art Miserie all over and die thou must Thou must not lose thy longing Thou hidest from the Day and the Night is a Burden Companie is grievous and Solitude dangerous yet thou lov'st it How strangely thine Imaginations work and as vainly How thy Breast is upon the Rack and thy thoughts upon the Tenters How thy Wishes flie into the Winde and thy Groans do answer one another by Ecchoes What contrivances thou hast in thy secret Paths and how cunning thou art to seek out a Mischief Thou art now rich enough For thou art resolv'd thy Poverty shall not starve thee thou may'st do that thy self Thou art now great enough another shall not give thee a Fall Wilt thou undo thy self that another may not undo thee 'T is not to be altered Die thou wilt Only the manner of Death is the question Come hither Backsliding Man Here is thy nearest way and thy best Death And since nothing would down with thee but Death thou shalt have enough of self-killing Here is a Death that is at hand and full of safety Thou may'st do it by good Authority This Death is lawful Thou shalt not need to travel among opinions to search among the learned for Arguments to strain the sence of Mutilation or to put the Fallacie upon eadem est ratio totius partium Thou shalt not need to trie thy Wit to gather poyson Here is a Death to purpose Thou must kill thy self all over The Dagger or the like strikes but at a Part This strikes at all Mortifie the Flesh and the sinful Members thereof and thou offerest a Sacrifice and committest not a Murder But Sacrifice not as those to Moloch For that is such a Sacrifice as has Murder and Abomination joyn'd to it Draw thine Affections off from the World And thou hast drawn a Dagger against Temptations Fast and thou starvest thy worser self Fast ad mortificationem carnis non usque ad mortem corporis to the mortification of thy sinful Flesh not to the destruction of thy human Body Pray and thy wicked purposes fall by a holy Sword Mortify thy Lusts and in that instant th' art a dead man And thou shalt not need to fear thy dying For thou risest to a new life and hast given thee a better Being Since thou wert so bloudy minded thou shalt have enough of Self-killing even to wearinesse Thou must Kill by mortifying thy Self dayly and thou shalt have Joy and Life by it Since thou wert so bloudy minded take thy Saviour's Bloud and may I say with reverence Sanguinem sitisti sanguinem bibe Did'st thou thirst for Bloud Drink that not as there it was spoken a punishment or contempt to Cyrus but as a Mystery of Reconciliation of Christ to thy Soul and as Sanguis est rivus vitae Bloud is the River of life so shalt thou tast vitam in sanguine the fountain of everlasting life by the streame of that Bloud Ego sum fons ego sum vita sayes our Saviour I am the Well and I am the life When Sara was old and dead to worldly Affections she bare Isaac the Child of Promise If thou hast not mortified in thee worldly Affections thou shalt never arrive at the Joy of the Spirit Therefore we faint not saith Saint Paul but though our outward man perish yet the inward man is renewed dayly 2. Cor. 4. 16. Therefore if any man be in Christ let him be a new creature Old things are passed away Behold all things are become new verse 17. Does thine Eye offend thee Pluck it out Prevent occasion that 's the sence of the Letter according to the most Learned Expositors and hath coherence with the other parts of holy Scripture Art thou libidinous Fasting is the

before they are aware 9. The Doleful Dale Denotes the Depth of Mourning Land Flouds Are violent extream inordinate Sorrows which tosse and tumble us with Anxietie and hurries Reason impetuously away with fruitlesse Complainings Shallowes Are moderate Griefs Deep Excesse of Passion which too often casts away Life throwing it into the Dead Sea of Destruction 10 Detractions Hounds So called as well for their spending so much at the Mouth Hunting as pursuing the Chace and seizing behinde the innocent Game Envie Endures not anothers Welfare and dwells next Ambition Still watching those that are before her and malicing those that are Above her 11. Thou must passe by the Uncertainties and Vanities of the World lest thou be vexed as Sysiphus with continual and fruitlesse Labour about what is not worth thy pains Of no better Value are the Trinkets of the Worlds Pleasures and the Magazine of Earthly Riches 12 When thou turn'st thy Back upon the World by despising it the Sun-shine of Gods Grace and his Blessing breaks out upon thee thou art enlightned and comest to Knowledge of thy Self And as a green Plain is free and pleasant to the Discovery of the Sight Thou hast instead of former Vexation and the Darknesse of thine Ignorance thy Minde thy Conscience quieted and thine Understanding of Knowledge and present Comforts opened by the Apprehension of the Benefits of such Afflictions which are but for a time and the Happinesse hereafter which is to last for ever MORAL III. HE that passeth through the Wildernesse of this World must walk with Circumspection and Prudence that he neither loseth his Way nor his Time and must rather make Observation of all Accidents then be in Passion at any He must Arm himself with prevention of Occasions of Evil And having the Consideration of the world 's proper Nature must shield himself with the expectation of Suffering for nothing more surprises than our mistake of things for what they are not and our trust and confidence in those things that cannot relieve us or will not help us Or our stupidity with which we voluntarily lay down even in the open mouth of common Perils Nor must he let himself loose to his passions which rather torture the mind with their violence than afford any advantage with their clamour or heal any misaduenture with their corrosive Despise the world and thou art a good Day 's Journey onward to Happinesse Observe S. Augustine in this matter In fornace ardet palea purgatur Aurum Illa in cinerem vertitur et illud Sordibus exuritur Fornax mundus Aurum Iusti Ignis tribulatio Artifex Deus Quod vult ergo Artifex facio Ubi ponit me Artifex tolero Iubeor ego tolerare novit ille purgare Ardeat licet palea ad incendendum me et ad consumendum me illa quasi in cinerem vertitur ut ego sordibus caream The Gold is purged while the Straw burns in the fire This turns to Ashes when that is refined from it's foulnesse The furnace is the world the Just are the Gold Tribulation the Fire And God the Great Operator I submit my self therefore by Obedience to whatsoever He pleases to command I set down contented in what condition soever the Almighty Disposer placeth me He commands me to suffer because he knowes best whom to try and how to order What though the Straw doth burn to fire me to consume me Mark the End The Difference That is therefore turned into Ashes that I may appear the more refined S. Gregory speaks herein with Fulnesse and Clearnesse Plerumque postquam in hoc Mundo non possumus obtinere quod volumus postquam in terrenis Desideriis de impossibilitate lassâ—mur tunc mentem ad Deum reducimus tum placÃ¨re incipit quod displicebat Et quae nobis amata fuerant praecepta repentÃ¨ dulcescunt in Memoria Peccatrix anima quae adulteria conata esse non potuit discernit fideliter esse Conjux Qui ergÃ² hujus Mundi adversitatibus fracti ad Dei amorem redeunt atque Ã praesentis vitae Desideriis corriguntur Quid isti Fratres charissimi nisi ut intrent compelluntur For the most part it happens that when we cannot obtain what in this World we so greedily would so earnestly thirst for and so violently hunt after After we are tired with the Vanity of our Wishes and the Impossibility of our earthly too low Desires then turn we home to our selves then bend we our Mindes to the best Repose to the proper Center of our Hearts to God Then comes a holy longing into our Souls and those Things begin to displease us which before we so much desired Yea those Commandments of his that seem'd so bitter to our Pallats and so irksome to our Natures in an instant become amiable to our Dispositions and sweet to our Remembrances Then that wandring Sinner The Soul who might not be brought home as a Harlot findes her self faithfully rendred into the happy Condition of a Spouse Whoso therefore that are broken by the Adversities of this World do return to the Love of God are corrected and as it were whipped by Afflictions from the Desires of this present Life what are they Dearest Brethren but compelled and in a Manner forced into Happinesse Hear the same Father most excellently in another Place Quisquis adversitate tribulatione frangitur Ã quo fractus est minime contemplatur Nam qui quod non erat facit factum sine gubernatione non deserit Et qui benignÃ¨ hominem condidit nequaquam injustÃ¨ cruciari permittit nec sinit neglectÃ¨ perire quod est qui hoc etiam quod non fuit creavit ut esset Many a Man is bruised with Adversity and broken with Tribulation But few consider aright few look up to Heaven upon the Hand from whence the Stroak comes For He that made what was not deserteth not nor exileth what he hath so made from his Governance and Protection And He that out of the Bounty of his Grace made Man permitteth him not to be unjustly afflicted at all Nor doth suffer through Negligence to perish what Is who created even this World that was Not that it should Be. PROSPECT III. THat Chaos which was faign'd of Old By Men is acted as 't was told An indigested Matter There Does in Mens Mindes alive appear Dark Death is interwov'n with Life With killing Love embracing strife With worldly Joy as dismal Ruth A Lye must lay with Bed-bound Truth For Watrie Lust Terrene Desire And Ayerie Hope sleep with Zeal's Fire Sin with Religion seems to lye I' th' Silence of Adulterie A Chaos All. Till th' only Light Does show the Day divides the Night So Men distinguisht are by Ills These Grace renewes Those Nature fills So Nature in her falling Dresse Showes Eden's Garden Wildernesse From whence the World has tane the Fashion To form a Christians Tribulation CONSOLATORY ESSAY III. TRibulations surprise the Improvident as Armed Men starting out of an

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