Caesar and Pompey (The Wars of Caesar and Pompey) · chunk 26 of 34
Chapman, George · published 1631 · first performed or written 1605 [1602-1605; Act 2, sc. 1 written 1610-1611(?)] (Annals) tragedy · Unacted (?) · Blackfriars unassigned nearest T1 Death, grief and revenge · 488 words
Marked words are the most distinguishing words of the nearest topic T1: death, life, dead, die, blood, revenge, soul, father, heart, heaven.
The body lives not When death hath rest it. Yet 'tis free, and kept Fit for rejunction in man's second life; Which dying rebel to the soul, is far Unfit to join with her in perfect life. It shall not join with her again. It shall. In reason shall it? In apparent reason; Which I'll prove clearly. Hear, and judge it Sir. As nature works in all things to an end, So in th'appropriate honour of that end, All things precedent have their natural frame; And therefore is there a proportion Betwixt the ends of those things and their primes: For else there could not be in their creation, Always, or for the most part, that firm form In their still like existence; that we see In each full creature. What proportion then Hath an immortal with a mortal substance? And therefore the mortality to which A man is subject; rather is asleep, Then bestial death; since sleep and death are called The twins of nature. For if absolute death And bestial seize the body of a man, Then is there no proportion in his parts, His soul being free from death, which otherwise Retains divine proportion For as sleep No disproportion holds with humane souls, But aptly quickens the proportion Twixt them and bodies, making bodies fitter To give up forms to souls, which is their end: So death (twin-born of sleep) resolving all Man's bodies heavy parts; in lighter nature Makes a reunion with the sprightly soul; When in a second life their beings given, Holds their proportion firm, in highest heaven. Hold you our bodies shall revive, resuming Our souls again to heaven? Past doubt, though others Think heaven a world too high for our low reaches. Not knowing the sacred sense of him that sings, Ioue can let down a golden chain from heaven, Which tied to earth, shall fetch up earth and seas; And what's that golden chain, but our pure souls, A golden beam of him, let down by him, That governed with his grace, and drawn by him, Can hoist this earthy body up to him, The sea, and air, and all the elements Compressed in it: not while 'tis thus concrete, But fined by death, and then given heavenly heat. Your happy exposition of that place (Whose sacred depth I never heard so sounded) evicts glad grant from me you hold a truth. Is't not a manly truth, and mere divine? 'tis a good cheerful doctrine for good men. But (son and servants) this is only argued To spend our dear time well, and no life urgeth To any violence further than his owner And graver men hold fit. let's talk of Caesar, He's the great subject of all talk, and he Is hotly hasting on. Is supper ready? It is, my Lord. Why then let's in and eat; Our cool submission will quench Caesar's heat. Submission? here's for him.
seed 43: unassigned · seed 44: unassigned — topic numbers are assigned independently in each run; equal or different numbers say nothing by themselves
Original spelling (EEBO-TCP, unregularized)
The body liues not When death hath reſt it. Yet tis free, and kept Fit for reiunction in mans ſecond life; Which dying rebell to the ſoule, is farre Vnfit to ioyne with her in perfect life. It ſhall not ioyne with her againe. It ſhall. In reaſon ſhall it? In apparant reaſon; Which Ile proue clearely. Heare, and iudge it Sir. As nature works in all things to an end, So in th'appropriate honor of that end, All things precedent haue their naturall frame; And therefore is there a proportion Betwixt the ends of thoſe things and their primes: For elſe there could not be in their creation, Alwayes, or for the moſt part, that firme forme In their ſtill like exiſtence; that we ſee In each full creature. What proportion then Hath an immortall with a mortall ſubſtance? And therefore the mortality to which A man is ſubiect; rather is a ſleepe, Then beſtiall death; ſince ſleepe and death are call'd The twins of nature. For if abſolute death And beſtiall ſeaſe the body of a man, Then is there no proportion in his parts, His ſoule being free from death, which otherwiſe Retaines diuine proportion For as ſleepe No diſproportion holds with humane ſoules, But aptly quickens the proportion Twixt them and bodies, making bodies fitter▪ To giue vp formes to ſoules, which is their end: So death (twin-borne of ſleepe) reſoluing all Mans bodies heauy parts; in lighter nature Makes a reunion with the ſpritely ſoule; When in a ſecond life their beings giuen, Holds their proportion firme, in higheſt heauen. Hold you our bodies ſhall reuiue, reſuming Our ſoules againe to heauen? Paſt doubt, though others Thinke heauen a world too high for our low reaches. Not knowing the ſacred ſence of him that ſings, Ioue can let downe a golden chaine from heauen, Which tyed to earth, ſhall fetch vp earth and ſeas; And what's that golden chaine, but our pure ſoules, A golden beame of him, let downe by him, That gouern'd with his grace, and drawne by him, Can hoiſt this earthy body vp to him, The ſea, and ayre, and all the elements Compreſt in it: not while tis thus concret, But fin'd by death, and then giuen heauenly heat. Your happy expoſition of that place (Whoſe ſacred depth I neuer heard ſo ſounded) Ects glad grant from m you hold a truth. Is't not a manly truth, and mere diuine? Tis a good chearefull doctrine for good men. But (ſonne and ſeruants) this is only argu'd To ſpend our deare time well, and no life vrgeth To any violence further then his owner And grauer men hold fit. Lets talke of Caeſar, He's the great ſubiect of all talke, and he Is hotly haſting on. Is ſupper ready? It is, my Lord. Why then let's in and eat; Our coole ſubmiſſion will quench Caeſars heat. Submiſſion? here's for him.