Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	ghost_n	holy_a	inspire_v	2,844	5	10.2489	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11933	A godlie and learned commentarie vpon the excellent book of Solomon, commonly called Ecclesiastes, or the Preacher in the vvhich commentarie are briefly and plainly layde downe the methode, sense, and vse of that most profitable sermon, on the which, yet there hath neuer bin set forth any exposition in the English tong before this time, in such large and profitable manner. VVritten in Latin by Iohn Serranus, and newly turned into English by Iohn Stockwood, school-master of Tunbridge.; Commentarius, in Solomonis Ecclesiastes. English	Serres, Jean de, 1540?-1598.; Stockwood, John, d. 1610.	1585 (1585)	STC 22247; ESTC S117199	256,809	478

A GODLIE AND LEARNED Commentarie vpon the excellent book of Solomon commonly called Ecclesiastes or the Preacher In the vvhich Commentarie are briefely and plainly layde downe the methode sense and vse of that most profitable sermon on the which yet there hath neuer bin set forth any exposition in the English tong before this time in such large and profitable manner VVritten in Latin by IOHN SERRANVS and newly turned into English by Iohn Stockwood School-master of Tunbridge LONDON Printed by John VVindet for Iohn Harrison the younger 1585. To the right woorshipful M. Thomas Vane of Buston Esquire and one of her Maiesties Iustices of the peace within the Countie of Kent And also vnto the right worshipfull M. Henry Vane of Hadlow Esquire Iohn Stockwood Schoolemaster of Tunbridge wisheth all happinesse in this life and in the life to come the sound fruition of those ioyes which are eternall and neuer shall haue ending HAuing finished the translation of this most singuler and profitable worke the commendation whereof I thinke altogither impertinent and needelesse for me in this place to handle especially seeing the preface of the Author and the iudgement of that most learned and profounde Deuine M. doctor Fulke prefixed and set before it doe throughly and sufficiently performe the same Entring into some consideration with my selfe vnto whome I might worthily dedicate and offer vp this my simple labour such as it is simple I call it not in regarde of the matter and substance of the worke the which in this respect may verie well beseeme the fauourable gentle acceptation of the best but in regarde of mine owne simplicitie and plainnesse in translation I called to my remembrance right worshipfull the great and vndeserued curtesie verie lately receiued at both your handes the which being such as is not only priuately knowen vnto my selfe but also publikely recorded in the memorie of manie other welwillers and wishers vnto you both albeit that concerning your owne verie worshipfull and frindly natures I doubted not but that you woulde right curteously accept of priuat thanks where there wanteth abilitie of making deserued recompence yet could I not persuade my selfe to goe cleare from suspition of vnthankfulnes among others if I should not leaue some publike testimonie of my thankfulnesse for that benefite which is publikely knowen to haue bin receiued And albeit this way I stande chiefely beholding vnto the right worshipfull your louing and welbeloued sonne in lawe yet considering your worshipful approbation and good liking of his most frindly curtesie extended towardes mee in the same and also your owne friendly trauaile and labour to that effect as I worthely acknowledge my selfe much bounde vnto you both so I trust it shall not bee misliked in common thankfulnesse to haue ioyned two such gentlemen togither as besides the neere band of consanguinitie and affinitie do for many other respectes the one so well like loue the other Accept therefore I most humbly beseech you this small token of mine vnfained and dutifull good will proceeding from such a one who though in worldly respectes he be not comparable vnto many which account them selues many wayes bound and beholding vnto you yet in all gratefull remembrance of such surpassing kindnesse founde at your worships handes would be loth to be exceede of any of whome at any time you haue best deserued The Lorde blesse and preserue both your good w. and all yours and graunt you with them and others vnto whose handes this my simple labour shall hereafter come to reape such frute thereby as I by taking vpon me to finish and publish the same haue vnfainedly wished and heartily hope for to wit that God may bee glorified you edified his Church and people instructed and profited in further knowledge and increase of his trueth and in expressing the frutes of the same in a godly and holie conuersation through Christ our Lord. Amen From the Schoole of Tunbridge the 24. daye of Iune 1585. Your w. verie singularly bound and beholding Iohn Stockewood Schoolemaster of Tunbridge Vnto the godly Christian Reader IN what account this worke is to be had the learned in Diuinitie neede not to be admonished The text of holy Scripture being such as of it selfe deserueth all reuerence the Commentarie so framed as a taste of it being taken it will easily procure a good appetite to embrace the whole throughly But that such as be desirous of heauenly wisedome and yet haue not attained to such ripenesse of iudgement as they can of themselues discerne of bookes that in these dayes are set forth in great numbers which are most for their profit may bee put in minde of the excellencie of this treatise to the furtherance of their godly studie I thought good beeing thereto required in fewe wordes to encourage them to vndertake the reading thereof to the ende they maye reape such profite thereby as may delight them for the present and the frute thereof remaine with them for euer The wisedome of God in all the holy scripture inspired of God sheweth it selfe according to the matter whereof it entreateth to be most excellent The argument of this sermon being of wisedome vttered by that instrument of the holie Ghost whome God chose aboue all men except him in whome all the treasures of wisedome are layd vp our Sauiour Christ I meane in whome hee would place the excellencie of vnderstanding about the attaining whereof all the wise men of the worlde dulled their wittes in vaine there must needes be opened vnto vs thereby a certain and vndoubted way vnto the holy closet of true knowledge and heauenly wisedome Solomon himselfe the Preacher a right figure of our Sauiour Christ both in his peaceable and glorious kingdome and in his excellent and supereminent wisedome was a man so prepared of God to be a moste notable storehouse of Sapience as no meane of comming thereby in him was wanting For first by naturall towardnesse good education studie and other ordinarie meanes he attained to such extraordinarie knowledge as euen in his tender yeares which age is most subiect to folly hee obtained the name and credite of a wise man before he was a growen man which not one among tenne thousand euen in his gray heares deserueth to carie SecoÌ„dly by special grace diuine reuelatioÌ„ he was aduauÌ„ced to the highest degree of wisedom vnderstaÌ„ding so that no man either before him or after him might aspire to the like And last of al before the endighting of this diuine preaching he had the principal of al his former knowledge matter of this sermon confirmed by experience which among men is counted to haue so great moment to the obteining of wisedom as no man lightly is counted wise which vnto knowledge learning hath not ioyned practise experience And although the same Solomon by the secrete yet most wise iudgement of God was suffered for al his wisdom to fal into such folly froÌ„ which many thousaÌ„ds of gods childreÌ„

especial vse of godlinesse that weying both the vanitie of this life and also the vncertaine houre of death the whiche notwithstanding will certaynely come we shoulde so prepare and frame our selues that we may appeare before God our Iudge without blame and withoute spotte The feare therefore of death drawing on is no slow warner vnto a mind following at large the lustes of the fleshe to awake out of this sleepe of his and vnto this point Solomon referreth this whole sermon of the which he maketh a very excellent end The Conclusion and summe of this whole sermon 8 Vanitie of vanities said the preacher all is vanitie 9 And the more wise that the Preacher was the more he taught the people knowledge and caused them to heare and searched forth and prepared manye parables 10. The Preacher sought to find out thinges that might please and the right scripture euen the wordes of truth 11. The wordes of the wise are like prickes and as nailes driueÌ„ in of the maisters of gatherings the which are giuen by one pastor 12. And more then these my sonne take heede thou seeke not there is no end of making many bookes and much doctrine is an affliction or trouble vnto the flesh 13 The end of al the word hath ben heard feare God and keep his commauÌ„dements for this is the whole maÌ„ 14 For God will bring euery worke vnto iudgemeÌ„t which shal be vpon euery secret thing whether it bee good or euil The Exposition and Doctrine 8 Vanitie of Vanities c. A breefe sum of al things handled at large in this discourse before The treatise of the vse of Godlinesse being ended now he maketh an ende of this whole disputation or discourse orderly and breefelye comprehending the summe effect of those thinges the which he hath at large declared before Wee haue shewed that the same was conteined in 3 parts especially The first by maner and way of confutation did teach That happinesse is not in the whole life of man The second That happines is in the feare of God that is in the true knowledge of the true God the thirde did at large and excellently set out the vse of godlinesse These three parts of this disputation he doeth plainely note in this breefe rehersal repetition Vanity of vanities It is as much as if he shold say By the former discourse disputatioÌ„ therfore it is proued that felicitie or happines is no where in the whole life of man And hee sayeth that he taught not this rashly or vnaduisedly 9. And the more wise Not as if hee woulde win authoritie vnto his doctrine by the authoritie of his own person when as rather the autority dignity of his persoÌ„ depeÌ„deth vpoÌ„ the doctrin but by the things considered with wise and graue study learned experieÌ„ce He sayth then that he taught not these things as one vnprepared and vnfurnished but that he dealt in the searching out of so great weightie matters wisely and diligently and hee doeth flatly witnesse that hee bringeth not any thing of himselfe Solomon bringeth nothing of himself but out of the word of God but out of the worde of God whose interpreter onely hee was and that hee applyed the generall doctrine in it contained For this is the meaning of these wordes 10 The preacher thought to finde out wordes that might please that is to saye the which shoulde bee receiued with the consent of all men and whose authoritie shoulde bee autenticall and to bee beleeued of it selfe This hee calleth The right scripture and The wordes of trueth the which namely were committed to writing by Moses at the certaine commaundement of God and by the instinct and mouing of the holie Ghost Of these wordes God is the author Moses the minister the Prophets the interpreters Hee calleth therefore that the right scripture the which the Apostle called The scripture inspired by God He teacheth that this pure and right scripture is the foundation of al pure and sound doctrine The general doctrine of the word must particularlye be applied according as time place persons doth require 11 The wordes of the wise For in the worde of God are principles and generall doctrine contained the which the sounde doctors and teachers of the Church doe applye vnto the circumstances of persons places and times and doe conuey and fetch as it were riuers from thense Therefore hee sayeth That the wordes of the wise are as it were prickes or goades and nayles driuen in to sharpen and prickeforwarde the mindes of men which at the generall doctrine are dull and without feelinge and therefore the doctrine must bee applyed particularlye Therefore hee calleth the doctors and teachers of the Church the wise and lordes or masters of gatherings because they write bookes out of the pure worde of God for the vse and profit of the Church not that they are the authors of the doctrine but ministers onely Therfore hee addeth The which are giuen by one pastor As if hee shoulde saye Albeit there bee in the Church many teachers yet they haue receiued their doctrine from one on whome all of vs also ought to depende and staye And by these wordes one pastor they vnderstand Moses One pastor who was the minister of the lawe But wee must ascende vp from Moses and the Prophets vnto Christ the true teacher of his Church from whome alone both Moses and the Prophets by the holie Ghost haue drawen their doctrine who as hee is author of the holy scriptures so is hee also the interpreter as Peter sayth that no scripture of the Prophets is of any priuate interpretation Hee therefore will haue all the faithfull to depende vpon one Pastor and as to beware of strange doctrin so also many doctrins for there is one waye trueth and life Therfore hee sayeth 12 And more then these Bee not carried about with the winde or tempest of diuerse doctrines but rest thy selfe vpon certain doctrine Rashnesse and vnconstancie is no doubt to bee condemned in all sciences but especiallye in the knowledge of our saluation The onelye worde of God is the staye and foundation of our knowledge The same is the onely beginning of true wisedome to be wise without it is to bee starke foolish He therefore teacheth that wee ought diligently to beware and take heede of many and strange teachers Many and strange teachers ought heedefully to be auoyded and findeth fault with the euill custome or itch that is to saye vaine glorious desire of writing many bookes For manye vnhappie wittes practise to imitate or followe good writers and vnto the great hurt of the Church doe make huge heapes or cartloades of foolish bookes This disease therefore of vaine glorious writing hath beene in vre for manye yeares agoe being not only great trouble vnto the writers but also great hurt vnto the readers or hearers 13 The ende of the worde The other parte of this discourse True happinesse consisteth

themselues of the vse of thinges present and vexe themselues in vaine with care and carking for thinges to come and cannot soundly enioye the benefits of God But if perfect contentednesse of minde be a true note of happinesse doubtlesse this pensiue and toylesome care and carking is a token of chiefest vnhappinesse This sermon afoordeth fit remedies against this miserable and restlesse vanitie also and that so conueniently and plentifully that there can be nothing so pensiue and toylsome in this life which may not be asswaged with these remedies 4 The fourth profit that in the common societie we do our duties It should be an ouerthart satietie and contentednesse of minde carelesly to despise the duties of life such as the law commaundeth Therefore Solomon teacheth that we ought to be in such sort prepared that wee be so farre foorth content with the present state of things that we withdrawe not from God that obedience the which wee owe vnto him The which he teacheth to be the true vse of that same godlinesse which he affirmeth to be the sure waye vnto happinesse Therefore that God is to be obeyed the duties of our calling diligently to be done all the encumbrances the which are linked with the same to bee borne and suffered with a quiet minde 5 The fift profit that we follow our vocation and calling He setteth downe a way and meane how to beare these encumbrances with a constant minde that is to say that we heedefully followe the rules of God his commaundements refraine from man his curiositie the which through confidence in it selfe stirreth vp vnto things beyond the compas of our vocation that we should not walke proudly rashly in the ministerie of our vocation trusting vnto our own strength but that we aske help of God be obedient vnto him what euent or issue soeuer doe in the ende fall out and out of his promise perswade our selues that so farre as he shal see it expedient our course shal profit the church according vnto the proportion measure of our giftes 6 The sixt profit that wee strengthen our mindes by the worde of God with sound patieÌ„ce But least that we might suppose that in this booke is set before vs a certaine kind of Phylosophical mortification or patient enduring of labours Solomon doth diligently teach that the liuely doctrine of the church concerning the forgiuenes of sins life euerlasting with the persuasion wherof is ioyned the gift of regeneratioÌ„ or newbirth is the fouÌ„dation of these comforts the which good mindes doe vnderstand to be true healthfull For for this cause he will haue vs to enter into the house of god and to come to heare the voyce of that only pastor of whom he doth plainly confesse that he hath receiued all that he hath To wit that the sonne of God apeareth not only the iudge of our fightings but also to fight with vs that by his power wee may ouercome yea and also that his power getting the victori might triumph in our infirmitie or weaknes A difference betweene heathenish and Christian patience This Christian patience therfore of the which the preacher entreateth so plainly in this booke doth far wide differ from heathenish or Philosophical patience the which consisteth only in this to thinke that there is nothing befalling to a man but that it may befall vnto it to count all things vnder it self that may happen vnto a man despicing them to contemne all humane chaunces and to be wholy fitted framed by reason by whose rule it suffereth it self to be gouerned suffereth those paines for duties sakes the which reason hath ordeined to be suffered But in as much as that same reason it selfe is blind we must also holde that the guidance of the same is preposterous ouerthwart and that therfore there is no true patience no right framing of duties before the which the acknowledging of the true God doeth not shine the which is the rule of true obedience to wit that wee beare with a quiet mind the labors miseries the which god willeth vs to beare that we obey his commandemeÌ„ts albeit that it be with the assured hasard of our liues moreouer that we beg wait for help from him that through the hope of this help from God we constantly perseuer continue in the rase of our calling begun that with assured conteÌ„tednes quiet of mind we asswage the sorrowe the which by reason of the incumbraÌ„ces of this life cannot choose but greatly dismay our minds that we hope for happy successe such so great as the lord shal please to giue These other most excellent profits may be gathered by the reading of this sermon as for the places in which these profits are contained I did not think good for this cause seuerally to set down because that euery foote they come in the way of the reader But hereout let vs learne so to frame our selues that abandoning the vanitie of worldly desires we wholly giue our selues vnto the seruice of God that we go in that path of happines the pledges wherof we haue in this life through assured sound quietnes of mind the pleasant vse of the gifts of God vntill that at the appointed time we attaine vnto the possession of perfect happines the which God hath laid vp for vs in heauen This setting down of the manifold profit of this book will prepare the minde of the reader vnto the more full reading of this sermon Let it be enough for vs to haue noted the chief points Now in the laying open of the wordes themselues there lyeth no smal hardnes Great hardnes in the words of this booke For in the very phrase of speaking the which in deede is poetical therfore more loftie with the garnishments of figures Solomon seemeth beyoÌ„d the coÌ„mon course of speaking to haue vsed a certain more exquiâ—te brauenesse of a more fine excellent pensill Such a kind of loftinesse and maiestie of speache as wee also see especially in Esaias albeit neither Moses nor Iob nor Dauid are without their grace and exquisitenesse in writing So the holye Ghost whose iudgement concerning thinges is best hath also vsed the best and most elegant words so that they are to be taken for starke fooles who accusing the simplicitie of the scripture of childishnesse and not knowinge how to speake doe therefore refuse it because they are not able to conceiue the finenesse and trimnesse of the same For when as they are blinde in the thinges themselues why should they not be blinde also in the wordes And let vs set against their vnskilfulnesse the forceable and pithie eloquence of the holie Ghost most farre in speaking exceeding all the giftes without question of all heathen writers An this verily is true if not onely the wordes but rather the power and force of the scripture bee weighed so that those things which in

wordes this is the meaning that the blot blemish of sinne is so great that it wrappeth in all mankinde so that no man is exempted and free from the same And whereas the meanes consisteth in wisedome only whereby we may set our selues at libertie and free from this common infection he teacheth that all diligence is to be vsed that by all meanes we may embrace wisedome Necessitie therefore maketh wisedom or godlines to be the more recommended vnto vs so that in it we may be certaine of the true and assured victorie A prohibition concerning backbitings and slaunders 22 Giue not thine heart vnto al the words which men shall speake least that thou heare thy seruaunt speaking euil of thee 23 For hee also many times hath knowen thine heart that thou also hast spoken euil of others The Exposition Against back bitings and slaunders 22 Giue not c. Hee teacheth that backbiting is to be auoided that is to say that neither we shewe our selues willing to heare backbitings nor yet defile our tongues with those infamous or slaunderous reportes or at the least wise if our names be torne and rent with the euill speaches of backebiters that wee bee not dismayde in minde And this is a thing of great importance in our whole life as James sayeth That hee which knoweth to bridle his toung is a perfect man Contrariwise The discommodities of an euil toung as it is a chiefe vertue to refraine our toung so an vnbridled toung bringeth an infinite euil vppon men as lamentable experience doth teach that with the winde of euil speaking a little sparke doth burne vp a great wood And of all the troubles wherewith this life of men is encumbred this vnto good men is farre the most grieuous when as they are slaunderously reported of in steede of that the which vertue setteth before her an honest commendation as a chiefe reward for well doing But the nature of backbiting and slaunder is The nature of slaunder to bee an enimie vnto trueth and vpright dealing to speake euill of things well done or at leastwise of such things as of them selues are excusable or else because of some blemishes as no doubt there are some in the verie best and most honest men and actions generally to condemne good deedes and good men And this infection of backebiting doeth rage so farre that as one sayeth it seemeth vnto many to be altogither meate drinke as it were But wee ought to haue not onely a chaste toung but also chaste eares lest that if we shall speake euil and falsly of others or bee delited with such as doe backebite others wee our selues also haue experience of the same harms against our own good names Therefore the Wiseman sayeth Least thou heare c. that is to saye least thou feele the reproches euen of vile and base persons For by the worde seruants Seruants he meaneth not onely those of our house but also men in degree inferior vnto vs. And the word seruant is verie significant and of great force For it is not without the iudgement of God that those which forsake their duetie suffer punishment at their hands of whom they ought to be loued and reuerenced Those of our house therefore and al those which are vnder our gouernement and whose parte it is to maintaine our good name shall speake euil of vs if we speake euil of others For he setteth downe in the next verse a reason of those punishments which are in deede as a reward againe vnto vs. 23 For also c. He teacheth vs that wee haue to consider that it commeth not to passe without the iudgement of God that they are euill spoken of the which haue had no due regard of the estimation and good name of others This requitall God payeth againe often times that hee which hath slaundered others shoulde himselfe bee hurt with the venome of backbyting The good and such as are no slaunderers are notwithstanding sometimes euill spoken of by others Yea and it falleth out vnto good men and such as are not to bee touched with this vice to be wounded with the arrowes of slander Against which discommoditie wee must set that remedie the which the Apostle teacheth That wee must walke through good report and euil report Let vs only strengthen our mindes with a good conscience which shal be vnto vs in steed of a brasen wall We must in deede haue regarde of our good name because of our neighbour as the holy ghost giueth vs in charge prouiding good and honest things before men and especially wee are to labour to prop vp our mindes with a good conscience If we must needes beare the slaunders of enuious persons let vs comfort oure selues with the testimonie or witnes of oure conscience and let vs not rest vpon men or seeke the praise of the people Let vs so walke through our euill report if the world shall goe about to empaire our good name by slaundering vs whilest wee doe our duetie according vnto the compasse of our calling A good conscience weigheth not the slaunders of the world and let vs waite for the help of God the defender of our innocencie who in his good time will bringe foorth our light out of most thicke darknes 24 All these things haue I tryed in wisedome I haue saide I shal be wise and it went farre off from mee 25 It is farre off what shall come thereof And who shall find out that which is most profounde and deepe The exposition 24. 25. All these things c. Minding to handle sundrie precepts and rules the which doe appertaine vnto the liuing well hee layeth downe before an excellent doctrine as it were the foundation of morall precepts yea and by the confession of his owne voidnesse of ability vnto any goodnes he witnesseth how rash and vaine the attemptes and endeuours of all men are Knowledge of true wisedom must bee sought for without our selues to the ende that wee shoulde diligently learne that the studie of true wisedome is placed without our selues That there is such corruption in men and that the same hath taken so deepe roote in them that it cannot be rooted and pulled vp without verie great endeuour and labour Therefore that no easie and readie matter is gone about when as the doctrine is taught as touching the way howe to lead our life aright For that both the knowledge also the doing of so weightie a thing standeth in most great hardnes So the holye ghost doeth often exhort vs vnto repentance and newnesse of life Not that this lyeth in our power for God giueth vs as the will so also to worke but that our dulnesse should be shaken off The vse of exhortations in the scriptures after that being priuie vnto our owne weaknesse or rather voidnesse of all abilitie to doe any good wee doe vnderstand that we are to flye vnto the helpe and ayde of God Godlinesse namely is

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