Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	dead_a	soul_n	spirit_n	13,984	5	5.8732	4	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

wonderfull that the estate and condition of man and of a brute beast shoulde bee in a manner a like by reason of the like issue and falling out of things vnto them both 19 Because that which happeneth .. that is to saye the same affections in the common powers that maintaine life for hee speaketh only of these doe befall vnto men as namely sickenesse alterations of bodie weakenesses decaying and vading away of strength whereupon death is common vnto them both and in the verie dissolution and ouerthrowe of the powers and strength the Spirite is all one namely the vitall spirite accordingly as wee haue expounded before 20 And they consist of principles and beginnings Man and beasts are made all of one matter which are all of one matter that is to saye dust and are resolued and doe returne againe vnto the same dust as vnto their principles and beginnings All these thinges are such as that they may bee perceiued and marked of all men For hee entreateth onely of corporall and sensible powers and effectes In like effectes so farre as they are apparant vnto the external or outwarde viewe and apprehension of our eye and senses who can make a difference betweene the life of man and the life of a brute beast 21 VVho knoweth That is to saye If anye bodie woulde consider according vnto the iudgement of man onely and examine by the ballance of man his reason the outwarde shewe and condition of man and beast the which euery man seeth to bee common vnto them both howe shall hee knowe to make a difference betweene both their spirites and perceiue some certaine more notable and precious thing to bee in man than in beast so that the minde of man shoulde ascende vp into heauen immortall and the spirite of brute beastes goe downe into the earth that is to saye dye with the bodie as namely grosse and mortall with his grosse and mortall bodye beeing resolued into his principle that is to saye the earth For hee had assigned that for the matter of beastes and so the bodye when it dyeth is sayde To goe downe into the earth The outwarde condition therefore beeing onely considered the which is common vnto man with brute beastes and taking the reason of man onely into counsaile no man can tell whither the soule of man become heauenly and immortall and remoue vp into Heauen his olde countrie and dye not with the bodye and when as there is one issue and ende common vnto man and beast in what respecte and in what thinges the difference doeth consist that the soule of man shoulde haue an heauenly and an immortall estate and the spirite of a brute beaste an earthlye and mortall The reason of man doeth not teache this What man his reason teacheth the which of sensible thinges can onely iudge sensibly that is to say of such things as are subiect vnto the senses so as their nature doeth beare but rather it teacheth this that setting aside the care of vertue the which no rewarde doeth followe men shoulde busily laboure in tricking and trimming vp of their bodye For this is the conclusion of that doctrine which holdeth the soule to bee mortall contrarywise the conclusion of that doctrine which teacheth that the soule is immortall is this that abandoning the care of decking vp the bodye wee shoulde frame oure liues according vnto vertue and wisedome The wiseman therefore disputeth of the condition of our soule according vnto the outwarde appearance of thinges and according vnto the iudgement of man his reason the which cannot fynde happinesse in vertue it selfe so farre as may bee iudged of it by the effectes of life For who iudging by the compasse of the reason of man will iudge vertue to bee happie in the middest of tormentes and in death it selfe The Philosophers therefore doe dote and doe deceiue them selues and others who accordinge vnto the reason of man woulde conclude that vertue of her selfe is sufficient vnto a blessed and happye life For on the racke and in the verye iawes of death the trueth of thinges will crye out againste it and plead them giltie of lying The light of God his spirite must instruct vs in true vertue A newe light is to be sought for so that we may both vnderstand true vertue and also that happinesse the which no doubt remaineth for vertue The forgeries therefore of Stoike Philosophers concerning vertue do no lesse vanish awaye at the brightnesse of this light then the dreames of the Epicures concerning pleasure 22 Therefore I sawe These are not the wordes of prophane men by way of imitation as some interpreters doe suppose but he now repeateth as it were a common saying the former wordes in the which hee did set out the true vse of things to shewe wherein the true contentednesse of minde doeth consist That wee are not to fasten and settle our mindes vpoÌ„ these things and in them to limit and bounde our hope in the which doubtlesse we shall find nothing lesse but meere vanitie Therefore that it is better with a quiet minde to vse and enioy things present laying aside the care of these things the which cannot choose but greatly torment our mindes reiecting that trouble which commeth of the consideration of them and neglecting the studie of things to come Of the true foundation of happinesse hee will deale throughly in his place It was sufficient for him in this place to set down a troublelesse remedie against this present sicknesse whereby this immoderate care might be buried vntill that the minde should soundly be strengthened with the food of true happines We haue spoken before of the interpretatioÌ„ of these words that we go not about a needelesse labour in repeating of those thinges the whiche wee haue there declared at large And concerning the immortalitie of the soule hee will set downe a plaine doctrine hereafter chapt 12. ver 9. the which is soundly to be opposed and matched against these doubtings The Doctrine 1. We ought not to disseÌ„ble our doutes in religion when we may be resolued to our better instruction We nÃ©ede not straine any courtisie to acknowledge openly those doubtings wherewith oure minds are held in suspence yet a reuerent wise discretion is to be vsed least that through heate of contention we be ouerthwartly drawne into diuerse errours Therefore we must so doubt that yet in the end our mindes maye be strengthened with sound knowledge 2. The doctrine of the immortalitie of the soule is most certain The doctrine of the immortalitie of the soule is most certain and is the foundation of our hope For what should we hope for in the other life if our soules did die with our bodies but yet fleshe and blood cannot teach vs this doctrine that is to say the exquisit discourses of Philosophers albeit neuer so excellent the which doe rather intangle and make more darke the manifest trueth I make no exceptioÌ„ of Plato himself Plato

flower of Haruest And the locust shal be a burden vnto him The locust By the worde Locust they vnderstand the priuie members the which in old men are stretched out The which exposition seemeth to be the more simple and playne because it followeth And lust shall bee driuen away the which wordes doe plainelye shewe that in old men the power of desiring not only of meate and drinke but cheefely of lust doeth abate and waxe cold when as the vitall and naturall desires doe faile but the priuation and bereauing of those powers the whiche hee rehearsed before is an assured token of death drawing neare Because man goeth vnto c. that is to saye by this meanes a waye is made vnto death For hee calleth death The house of man his age as the euerlasting seate or dwelling place in the which euerye man must dwell vntill the daye of the resurrection or rising agayne And the mourners Mâ—urners He signifieth the graue And setteth out the maner of burial yea and also death it selfe For the deade were wont to be lamented women being hired for this seruice the which of the Latines were called Praeficae And that this custome was muche vsed among the men of the east The siluer coard it doth appear by many places 6. The siluer coard c. Some doe expounde the siluer coarde to be the ridgebone of the back the which is tied together as it were with certaine linkes He calleth it Siluer because of the white colour as appeareth in a deade bodye And the Coard in my iudgement is sayde to be stretched out because that in death the ioyntes are made more loose and especiallye in olde men whose reines are crooked Others vnderstande the sinowes grislie muscles ioints cordes because that the sinowes are like vnto white stringes and in as much as they are the instrumentes of the sences and of moouing they haue especiall force and power in the body of man The golden ewer or pot The golden ewer or golden pot by whiche kinde of speaking they saye the brayne to be signifyed or else that skin in the braine the whiche is called Pia Mater Plato placeth the tower and fortresse of life in the braine Some take it to be meant of the heart because the heart is the fountaine and spring of the vitall powers and of the cheefe heate and the similitude of gold seemeth rather to agree vnto it together with the spirites The Pitcher be broken By the worde Pitcher they suppose the hollow veine to bee signified The Pitcher namelye the receiuer of the bloud which the vitall powers do drawe from the liuer that from thence as it were by pipes it maye bee conueighed by the vaines into the whole bodye the which distribution and conueighing of the blood into all the parts of the body Plato calleth hydreian and diocheteusin By the word Fountaine they saye the liuer is noted Fountaine the which is the principall and natural vessell to conteine the blood And by this kinde of speaking he meaneth that the blood fayleth and so consequently that death followeth Virgil One and the selfe same way the blood and the life doe follow The wheele The wheele be broken vpon the Cisterne They say that by the wheele the Heade is signified because of the power attractiue and that by the Cisterne is meante the hearte from the whiche the natural powers are drawn after the like maner as a bucket full of water is drawne out of the well by a wheele The Cesterne The originall and first heate being quenched when as the sences and all the instrumentes of the sences weare and consume away death followeth The which in expresse wordes bee by and by sheweth And dust returne c. there bee a separating of the soule and the bodye the which is a true definition of death when as namely the two natures of that essence whereof man consisteth and hath his name A true definition of death shall returne vnto their principles the earthy vnto the earth and the diuine and heauenlye vnto God and therefore the body bee broughte againe vnto the earth and the soule go vnto heauen and be ioyned with GOD after whose Image it was made It is therefore a most notable place Concerning the immortalitie of the soule To wit that there is in man one part earthlye and mortal an other part diuine and immortal the one that is to say the body goeth to the earth the other that is to say the soule vnto GOD. This auntient or simple truth is to be opposed or set against the deuises of prophane men the whiche haue gone aboute to darken this truth with the tedious discourses of subtil and deep disputations the sparkes whereof notwithstanding haue remayned in the mindes of some of the heathen euen in spite of the teeth of the Deuill Aristâ—tle Aristotle in this matter being wonderfull obscure and darke doth entangle the mindes of the vnwarie and vnskilfull with daungerous suspicions Plato In Plato there are greater remnantes of this truth albeit hee speake not so rightly as hee ought to doe concerning this mysterie or secret Euery where notwithstanding hee holdeth that this doctrine of the immortalitie of the soule is the foundation of true Philosophie and gathering the summe and effecte of this long disputation hee declareth his iudgement concerning this matter in expresse and plaine wordes saying The soule therefore is immortall and free from all destruction And when as death commeth vnto man that indeed whiche is mortall as reason is it should dieth but that which is immortall goeth away sound and voyde of all corruption giuing place vnto death Phocylides truly out of that auncient philosophie Phocylides teacheth the immortality of the soule in euident and cleare wordes The which place also it shall not greeue me to set downe that it may appeare that they which either denie the immortalitie of the soule or else call it into doubt are conuinced and reproued of follye and madnesse euen through the force and power of the light of nature that I recite not the excellent testimonies of Cicero touching this matter The bodies dead the soules of men The golden verses of Phocylides concerning the immortalitie of the soule doe vncorrupt remaine For bodies from the earth we haue and into it resolude againe VVe are but dust to Heauens hie VVhen body dieth the soule doth flie And these wordes of Solomon are expresly to be noted to the ende we maye knowe howe wickedly and lewdly they deale the which take occasion out of this booke eyther to establish vngodly doctrines or else doe reiecte and refuse the same as not sound The place therefore the which is in the third chapter verse 21 is to be vnderstoode by comparing it with this In the ende therefore of this sermon he enterlaced the mention of olde age and of death to the ende that we should vnderstand that this is euen an

greatest part of nature For he doth expressely comprehend it vnder this kind of speaking vnder the Sunne as we haue alreadie declared And what I pray you gathered he by that same diligent searching Behold all things c. The learned interpreters expound the worde which is commonly translated Affliction both by the worde Affliction and also by the worde Feeding according vnto the double significatioÌ„ of the original verbe from whence it commeth the which signifieth both to afflict and also to feede the which double interpretation agreeth with the wordes and meaning verie well Feeding therefore of the minde for the Greekes haue translated it Boskesin and nomen as also Ierom noteth He calleth that grieuous and pensiue carefulnesse the which feedeth vpon the mindes of men with a certaine vainenesse with the which kinde of speaking Hoseas hath resembled the vanitie of idolatrie Ephraim is fed with the winde that is to say is giuen vnto most vaine thinges in as much as he maketh himselfe a slaue vnto idolatrie Affliction or trouble of spirite for that in the troublesome and painfull endeuour to knowe things the minde is diuersly worne and broken with cares like as the bodie is broken with labours Which either feeding or affliction of spirite is altogether repugnant vnto sufficiencie contentednes the which is sought for vnto true sound happines No profit of all our toyling to come to the knowledge of things Yet lest there might seeme to come great profite of those labours as they say that the rootes of vertue are bitter the fruit most sweete that paines must go before vertue as it were a path to lead vnto most pleasant rest he sayth further expressely vanitie to teach that the minde of man is in vaine turmoyled with vnreasonable labours in that same seeking out of things that is to say that it bestirreth it selfe apace but goeth neuer a whit forward that the fruit of al those things is meer vanitie 15 Crooked This place is expounded diuerse wayes Some do vnderstaÌ„d it of the state of mennes affaires the which the Preacher hath noted before namely that in things appertaining vnto men there is so great vanitie corruption that they can by no meanes be restored amended Others do referre it vnto the vices of the mind after a double meaning either that it cannot be that he which whilest he liued was giuen vnto vices should be restored againe into his former estate or that he which was of a blockish wit could not be fit vnto the searching out of the natures of things Others say that it is a confirmation of the former saying that the purposes of men are disappointed with vnhappie falling out of things as he alleaged his own example to proue the same before so that now he pronounceth a general sentence as if he should say I haue found out this vanitie not only by mine owne example but I haue also perceiued the same in al other Some therfore are of one iudgement some of another I for my part The interpretation of the author of this commentarie the matter being diligeÌ„tly weyed by the circumstaÌ„ces of the same do expound this place far otherwise Solomon doth now intreat of the vanitie of mans knowledge the serching out of the which he hath pronounced to be altogether vnprofitable vnfruitful Of this reproofe he bringeth this reason taken froÌ„ the nature of the thing it selfe from the vaine and vnprofitable endeuour of man his searchings the which albeit they diuersly discourse coÌ„cerning the things themselues yet can they by no meanes change the nature of them as if hee should say Albeit the learned do many wayes wearie themselues in the searching out of the nature of thinges and do dispute to and fro of one and the same matter yea do varie not only in diuerse but also repugnant contrary opinions yet shall they not by disputing bring to passe that that which is crooked shall become streight and that the wantes in numbers shal be fulfilled that is to say that the nature of things shal be changed The Hebrewe * Megnuvath or Mehhuvath word signifieth peruerse that is to say crooked a Feminine in the signification of the Neuter according vnto the proprietie of the Hebrewe tongue And the other worde Lithcon is taken intransitiuely for to be right or streight The meaning therefore is plaine that the diuerse opinions of the Philosophers concerning nature are an assured argumeÌ„t to proue the vanitie of the knowledge of man for that how soeuer the opinions of the Philosophers concerning the natures of things be diuerse and disagreeing neuerthelesse notwithstanding the things themselues remaine all one and are by no meanes changed No wisdome of man is able to change the nature of things For the sharpnesse of wit in the Philosophers albeit neuer so exquisite cunning cannot make three to be foure or foure fiue that is euen to be odd The opinion of men albeit neuer so different disagreeing A foolish dotage of Protagoras shall not change the nature of things for the imagination of Protagoras is most false and verie fonde that man is the measure of all things that is to say that things so farre haue their being how farre and after what sort men do conceaue and imagin of them the which vntruth most absurd and contrary vnto reason some frantike heads in our time haue gone about to set abroach againe vnder the name of Libertines as if sinne were nothing else but a certaine imagination Against this phrensie of monstrous boldnes the worde of God doth yeld vs sound reasons Now in the diuerse opinions of Philosophers as it were in a certaine combat of Gyants one against another there are notable testimonies of this vanitie They in deede prattle much of the nature of things but shall things therfore be changed at their pleasure And shall the world be without ende Aristotle because Aristotle hath sayd that it is eternall or shall the mindes go out of one bodie into another to and fro Plato because that Plato hath raked it out of the iakes of Pythagoras set it downe in writing Therefore the vaine and curious bablings of the Philosophers though neuer so famous making much vnaduised trifling about things vnknowen vnto them and as it were by decrees determining of the nature of things are here laughed to skorne by Solomon But they are no Pretours Edictes or commaundements of Magistrates that may not be broken and much lesse of God Nature remaineth the same and shall not be changed and shall bewray the most light vanitie of contrary opinions I do therefore vnderstand these words of all Philosophie in generall The true vse of Philosophie is not coÌ„demned the confutation wherof he now beginneth not as if the true lawfull vse thereof were condemned but onely the abuse the which to be diuerse and manifold ther is no doubt at all These things

a good name the which he sayeth farre to excell them as if he should say Doest thou seeke sound and true pleasure Liue so that thou maist get a good name and without al doubt thou shalt enioy most great gladnes most great pleasure But vnto them that are giuen vnto pleasure the feare of death is horrible and vnto those especially the which abound in plentie of riches Therefore the wise man addeth verie well That the day of death is better and more excellent then the day of birth of which wordes the force and meaning is That it is better to thinke vpon death then to tryumph in reioysing pleasures That this is the true order and knitting togither of this place consequently the right meaning the words that goe before compared with them that doe come after do declare For hee frameth vp all these things togither to beat downe the rashnesse of triumphing and reioysing pleasure to the garnishing and amplifying of the matter Speaking vnto men of matters concerning meÌ„ he dealeth after the manner of men He noteth not expressely the which notwithstanding is the foundation of our faith euerlasting life he sayth onely that which experience teacheth to be true when as death swalloweth vp all men that this euen in death remaineth as a monument of man his felicitie or happinesse if a maÌ„ haue so liued that the remembrance of him being dead is praise worthie and commendable For detestable and verie miserable is the remembrance of such as haue liued like Sardanapalus Nero Heliogabalus 3 It is better to go That is to say It is farre better and more profitable earnestly to thinke vpon death and to feele the incumbrances of the condition of man and to haue experience of these discommodities both in our selues also in others then to fill our minds with delites as they do which giue themselues to banquets that is to say vnto pleasure For by the name of Feast hee vnderstandeth all kinde of pleasure among the which solemnities feastes haue the chiefe place The purpose therefore of Solomon is The purpose of Solomon to call them backe from the vanitie of pleasure and because that all of vs by nature are carried thereunto to put a bit in the mouth of the lustinesse of the flesh least it fling away a gallop with these as it were spurres of delites It shall therefore be a good remedie against these outrages of pleasure Consider what is the estate of the life of man beholde howe many heapes of dead bodies it hath we shall not alwayes banquet and laugh And why this cogitation or thought is profitable hee setteth downe a reason Because that it is The meaning of these wordes is plaine That at deathes there is an image and representation of man his frailtie and weakenesse whose as it were last ende death is namely that in the things which befall vnto other men euery one should be put in minde of his owne condition and estate Of which matter all men ought especially to thinke so farre as they will haue themselues verie well prouided for Therefore he sayeth He that liueth will lay these things c. That is to say euery man so long as he remaineth in this life All meÌ„ oughâ— daily to haue death before their eyes ought earnestly to thinke on this matter and daylye to set before him the image of the common condition of all men that is of death one euen of the blinde Heathen hath sayde that Philosophie is the meditation or thinking vpon of death We doubtlesse may say better and more truely that it is a most excellent gift of Christian veritie diligently to thinke on death to the end that wee should so liue as if we were to dye and therfore to yeld accounts vnto God of our life The doctrine 1 A good name is a most pleasant frute of life because it commendeth a man both when hee liueth and also when he is dead A good naâ—e is a most pleasant frute of life and an if any kind of pleasure be to be desired that one is especially to be wished for We ought therfore to prâ—fâ—rrâ— farre before all the pleasures of riches delights and honours this pleasure of a good name the which we do get by liuing well temperately â— iustly and therefore especially to labour about this thing not that we may excell other men in riches honours and delites the which do leaue vs at the last peril of death but that we may so liue that the remembrance of men that are aliue the which is acceptable vnto vs may witnesse that we haue liued well that their good and frindly speaking of vs may represent vs as if we were aliue vnto the mindes of men 2 But this is humane felicitie the which then at length is most sure if it staye vppon this foundation that our names are written in the booke of life For this is a most sweete promise common vnto all the faithfull in Christe their head Thou shalt not suffer thine Holie one or thy mercifull to see corruption These delites therefore of eternitie remaine for them which haue led their liues godly and holily The day of death is better vnto them then the day of birth For when as no man can be saide to be blessed happie before his death and last ende and in as much as this life is passed through infinite daungers and shipwrackes of perils and miseries No maÌ„ happie before his death he is happie which hauing commendably sayled ouer the sea enioyeth the hauen whereas otherwise he that commeth into life is carryed from the hauen into the maine vnto sundrie and manifold kindes of misery The Exposition 4. Anger is better These things do plainely agree with that which went before and are only added to garnish and set out the matter with al. What Solomon meaneth by anger By the word Anger he vnderstandeth iust indignation against sinne which the Greekes call Nemesis For he doth not speake of the corrupt affection of anger the which Iames denieth to worke the righteousnesse of God For suche an anger is a madnesse and that in deede moste hurtfull He meaneth therefore that anger of which it is spoken in another place Be angry sinne not c. Against this hee setteth laughter that is to say immoderate and intemperate ioy and gladnesse He furthermore setteth downe a cause namely for that the end of the same holy sadnesse is many times ioyfull and contrarywise the end of madnesse and frantike ioy and gladnesse lamentable and sorrowful How true this is experience doth too abundantly teach Dauid liuing ydle and at ease Dauid whilst he maketh much of himselfe and giueth ouer himselfe vnto pleasure lying as it is likely in the lappe of Bersabe got vnto himselfe great harme therby but when he was sad and heauy being touched in conscience for his sinne he diligentlye gaue himselfe vnto the making of Psalmes by occasion of his wholesome

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