Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	day_n	lord_n	word_n	2,869	5	3.9037	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12614	The ransome of time being captive Wherein is declared how precious a thing is time, how much he looseth that looseth it, & how it may be redeemed. Written in Spanish, by the R. Father Andreas de Soto, confessor to the most excellent Infanta Clara Eugenia. Translated into English by J.H.	Soto, Andrés de, 1553?-1625.; Hawkins, John, fl. 1635.	1634 (1634)	STC 22937; ESTC S101240	58,513	218

all other entertainements other emploiments for man to busy and seriously attend the seruice of our Lord It is likewise called a time of labour according to those wordes of our Sauiour by S. Iohn Euangelist his wordes Now is the time of paines taking whilst day is yet in being for night will come in which no body can worke There is a time enstyled a time of sowing and a time of reaping and of carrying in the Corne the graine the haruest for it is the time that one may deserue well and gather in the fruites of merit whereby the reward of heauen is to be gained Hence it is that the Holy Ghost sendeth the idle careles and sluggish for his shame and confusioÌ„ to the carefull fully solicitous Ante goe thou to the Ante saith he in the Prouerbs of Salomon and obserue well how that in the summer season he maketh his prouision for the fall of the leafe for that time of the yeare and how he laboureth and gathereth his graine and how he hoordeth and keepeth it in such places not vnlike granaries corne lofts and hee maketh his prouision for that in winter there is no time to gather graine but to eate and liue by what is before gotten and conserued Our Lord bestowed time on vs said the blessed Laurentius Iustinianus that we should lament and sigh and bitterly be waile our trespasses it was giuen vs for to doe pennance to acquire vertue to multiply merits to obtaine grace to excuse hence to defend and to vindicate our selues from the tormeÌ„ts of hell and to acquire the glory of heauen And such is this truth that time hath been giuen vnto vs to employ in good workes that that onely which we spend on them and practises of vertue is ours properly and that onely time is registred in the account of our life and of our dayes and of whatsoeuer else is no reckoning made nor memory in heauen nor in the booke of life Although the world numbreth them and recordeth theÌ„ our Lord knoweth not those dayes at the least to vnderstaÌ„d him aright he saith he knovveth them not as that which neither pleaseth him nor is ouâ—ht agreable to him but rather offendeth him And in like manner Origenes expounding these wordes of Dauid our Lord knoweth the dayes of men who are without blott or staine who are the iust thus deliuereth It is written in sacred scriptures that God knoweth nothing else but what is good and that hee knoweth not euill he forgetteâ—h it not for that his science his vnspeakable fulnes of all knowledg doth not reach apprehendeth not all what good or euill is the meaning hereof is for that they are vnworthy of his sight his taking notice of his knowledge I know you not said he to the foolish virgins and as much to the workmen of mischeife of iniquity Our Lord knoweth the way of the iust said the kingly Prophet Dauid And Salomon delivereth that our Lord vnderstandeth the right hand way And likewise saith Dauid that our Lord knoweth the howers and the daies and their time who liue without staine of sinne and knoweth not the dayes of transgressors Sacred Scripture registreth no more then onely two yeares of Saul his Raigne although he bore the scepter forty yeares for that he liued well but two yeares and vvithout blemish of sinne all the rest of his dayes vvere inquinated vvith foule and shamefull blotts Dionysius Cassius vvriteth that in a Citty of Italy vvas found an auncient sepulcher on the tombe-stone vvhereof vvere insculp't vvere these vvordes vvritten Here lieth Similus a Roman Captaine vvhose life although long it vvas yet he liued not in all this time but seauen yeares onely for during that time he being retired from Court and freed from the sollicitude the care the charges vvhich hee had held dedicated and fully deuoted himself to vertue to it's schoole it 's exercise it 's practise The glorious Damas. in the history of S. BarlaaÌ„ and Iosaphat recounteth that Iosaphat demanding of Barlaam vvhat vvhere his yeares of vvhat age he vvas had deliuered to him this answere I am if I deceiue not my self forty and fiue yeares old to many there are runne since I vvas borne What is your ansvvere I vnderstand you not said Iosaphat for to my eye to my coniecture you are aboue seuenty if so that you account strictly from the time of my natiuity you say right vvell and you erre not ought for I am aboue seuenty but I can no wayes admitt they be reckoned more for they seeme not to me at all yeares of life nor caÌ„ the rest which I haue misspent in the vanities of the world be accounted of For as at that time being slaue to sinne I liuing at pleasure at full swinge of sensuality of my body and outward man I was then vndoubtedly a dead man without life according to the inward maÌ„ so farre forth that I caÌ„not call them enstile them vnder the title of yeares of life which were of death I liued not then But after that by the grace of our Lord I was crucified and dead to the world likewise the world to me and that I haue despoiled my selfe of the old man and quite cast him of now I liue no more sensually nor to please the body the spirits enemy but onely for Iesus Christ and such my yeares liued in I call yeares of life of health safety and saluation And beleeue it most assuredly that all they who are in sinne and obey the deuill and passe away I say coÌ„sume their liues in delights and vaine concupiscences are dead and buried vtterly lost for that sinne is death of the soule as Saint Paul affirmeth Diuine S. Ierome in his exposition on the third chapter of the Prophet Aggaeus deliuereth That all the time in which we serue vice perisheth becommeth vtterly lost and so is it reputed as if it had not beene at all it is reckoned for a thing of nothing It is recorded of Titus Vespasian that being at supper one day when hee called to minde that he had donne no good office for any one that he had not been to any beneficial to all the standers by to each one present with resentment with sensiblenes and not vvithout greife he breathed forth these words O my friends hovv much I am perplexed and afflicted that I haue passed of this day vnproffitably that I haue lost this day Let the Christian obserue vvell let him knovv that the day vvhich hee hath ill passed hath ill spent let him account it not his that in it he hath no propriety at all And that this is euident Seneca vvitnesseth in these vvordes that many there are vvho leaue to liue before they begin to liue Time vvas benignely bestovved on vs saith that famous Doctor Thomas de Kempis to speÌ„d it well to employ it well in good workes not to let it passe idely nor to heare nor to tell Fables and

last period the vttermost day of their lives And that the Angell published the Edict with so many and such like circumstances and ceremonyes that time should haue its end once for ever and ever and when this is to take effect it is for that we be informed and begiven fully to vnderstand of what price value and great esteeme it is and what greate benefit God imparteth to vs bestovveth on vs to make vs Lords thereof the whole course of our dayes of our life and contrary wise what a great punishment it is that he subtract it from any one as being altogether vnworthy of it it being ill employed And to know how precious time is it would suffice to conteÌ„plate that in an instant the infinite eternity of Glory may therein be acquired since that man may gaine it in so litle a space And hence is it that the Holy Ghost adviseth vs to conserue time as gold carefully wrapped vp as the apple of our eye and that we carefully eschewe vice yea and with perseverance successiuely continually which is as if he should say that we spend it in good workes and that thereof we loose not ought no not one sole moment Againe by the selfe same Ecclesiasticus he counsaileth vs saying Consume not cast not away a good day not without profit let passe the one onely particle of a good guift One text readeth Particula bonae diei and the other which is the vulgar translatioÌ„ Bonidoni whether the one or other be hâ—s wordes his true meaning is his realle scope is to advertise vs to give vs counsaile and to exhort vs earnestly to account of time to vse time well oh yea carefully solicitously and most tenderly not onely of a day but also of each day for he who well vnderstaÌ„deth and well disposeth of one day may take patterne there by to square proportioÌ„ and well dispose of well order his whole life and he coÌ„pleatly is maister thereof as also maketh thereof right vse vvho vvorketh his owne proper good and that of his Neighbours to his full povver employing himselfe and his time in workes of piety and mercy King David feared a litle parcell of time of much and so much desired he to speÌ„d it all well that he was even agonized in contention in strugling with the Sunne who should rise soonest to giue laudes to God to honor and praise God at length the King overcame got the victory according to those wordes by which it is testified praeueneruÌ„t oculi mei ad te diluculo vtmeditarer eloquia tua My eyes gott ground of the sunne fore raÌ„ne it to coÌ„tÌ„eplate to meditate on thy wordes for before it att all appeared I was all eÌ„tertained seriously atteÌ„tive and earnestly busied thereoÌ„ which according to the exposition of S. Ambrose is as if he should speake more plainly and more at large oh thou who art a Christian rise before the Sunne is vp before the Sunne appeareth at all For I cannot but hold it for a great lazines and a meerly most indefensible and most strangely careles negligence marvailously blamable and aboue all discretion that the beames of the Sunne rising should finde thee idle thee I say sluggish and drowsing in thy soft couch Art thou peradventure so ignoraÌ„t so stupid as that thou apprehendest not that thou oughtest to offer and freely give to God each day the first fruits of thy tongue and heart Behold observe well the guifts bestowed on thee thou possessest dayly harvest and hence each day is fruite And in an other Psalme Prophet saith Anticipauerunt vigilias oculi mei My eyes haue anticipated prevented and raised themselfes vp before the sentinells and Citty watch which importeth according to S. Hierome before any was awake any had opened their eyes euen then I was with watchfull eyes at Midnight when each one sweetly slept and profoundly then risse I not onely then but in the morning and at midday also at evening in a word seaven times a day I giue laud and praise to God and his praise vvas alwaies in my mouth and at all howers It was he who knew well to conserue time he exactly and most prudeÌ„tly observed vnderstood what it was and of what value it was and how to avail himselfe to make true vse of so precious a gemme vvithout the losse of any one the least either of the good day or good guift A precious hazard is tyme Theophrastus said and Seneca in his first Epistle which he wrote to Lucilius his friend delivereth his minde in this follovving manner vvhat man will you bring forth can you produce who can rightly value time who knovveth the price of one onely day well coÌ„sidering that wee daylie incline to our end our death and that we euer dye Herein we extremely deceive our selues that our phantasie and our eyes make not death our obiect Much of time tending to our end is already passed the rest of our aâ—e and life that thou canst expect aftervvards is vvhat death doth chalâ—enge to it self for one foote is then accounted to be in the graue Therefore my good friend Lucilius be thou even answerably to that vvhich thou writest in thy letter to me thou art as one who vvell knoweth the price of time Entertaine make accouÌ„t value all howers and each teÌ„derly so shall lesse depeÌ„d on the howers of to morrow of the next day taking strict account and carefull esteeme of the preseÌ„t day not slightly and caresly letting it passe of for life though never so much prolonged yet in this his course passeth not withstandnig although at length yea and swiftly flyeth And we caÌ„not account ought our proper owne but time for that all other thinges are strangers to vs divers not agreeing with vs alas not in our iurisdictioÌ„ uÌ„der our power our coÌ„maÌ„d nature hath impatronized vs here with we are possessed though of what is nimble vvhic ruÌ„neth flyeth and passeth beyond expressioÌ„ swiftly froÌ„ vs. And is humaÌ„ kinde so vnwise so indiscreete that it is appassionated and looketh after meanes thinges almost matters of nothing and likewise recoverable which lost they miserably lament for There is not any bodie to be found who will acknowledg that he is indebted ought for being made Lord of time although vndoubtedly true it is that time is of a nature so pretious that be one never so thankfull yet is he never able to pay answerably to the greatnes of the due debt the price thereof hath so large extent no not the debt of one dayes time And in his booke of the brevity the litle extent of life he pursueth further There is not any bodie living who desireth to consume and cast away his patrimony his meanes his goods of fortune nor to vtterly despoile himself farre rather to conserve it carefully yea and more to make encrease thereof time and life is easily rendred giuen over and coÌ„sumed in many and divers waies Worldlings are couetous are

while some relaxation from cares and affaires labours and bodily toyles is certainely expedient for if Ã man should alvvaies labour toile his vnderstanding and memory incessantly he vvould destroy his forces and his health and he vvould quickly consume and end his dayes And for so much as the vniuersall labour of men should haue limit and ease and rest yea and that of brute beasts nature prouided then with sleepe and vvith successiue variety and change of time ordaining that the day should succeed the night in vvhich as is vvritten in the booke of vvisdome All things all creatures are silent and husht are as sayeth Virgil all the vvide feilds and vvildernes and as vvell the birds as beasts and for so much as yet this rest this repose vvas not sufficient there vvere appointed holy daies vvhich vve call Festiuall dayes vvhich are celebrated among all people and all Nations and in all ages It vvas expedient then that vve should by rest repaire our weary selues that we might hold out through the benefit thereof for that hence strength and vigour is reassumed and as vvel desire as also vvill is hence recouered to returne to take paines Ã new vvith vvhich repose vvere vve not endowed any toile yea any vvhatsoeuer labour affaire or exercise vvould be extreamely burthen-some nor could our feeblenes or imbecillity sustaine long such continuance of toile wearisomnes For as saith Ovid that vvhatsoeuer it be cannot long continue vvhich hath not sometimes rest which incessantly toileth this repose according to Plutarch is the restore of labours burthen as also of minds agitation and eares It is written of kinge Amasis that vvhen so he had dispatched his graue and serious affaires hee vvould Ã vvhile be pleasant and recreate himselfe amoÌ„g his familiar freinds and fauorites and it is rehearsed of Sceuola that in part of his leasure and out of hovvers from his charge he vvould passe time in playing at hand ball and although it is deliuered of CHRIST our Lord to leaue the examples of the Gentiles it is noe vvhere read that he laughed but that he hath wept as namely in the raising of Lazarus and vpon the vngratefull citty of Ierusalem and vpon the sacred vvood of the Crosse Not-vvithstanding he some times tooke out his disciples into the feildes wheÌ„ so he thought it expedient for recreation sake and spake to them in this manner Vnweary your selues repose Ã while take breath againe recouer your spirits and enioy the fresh aire yee are indeed men hence vveake subjects of sufferances yee are in Ã word mortall men that yee may be hence enabled to reassume your vocations and dueties vvith Ã more liuely and rigourous spirit So that by the former Chapters deliuered vve condemne not altogether time spent in sports pastimes recreations and entertainements solaces and glorious shevves fights which haue in them such scope such end such motiues and reasons but vve vvillingly counsaile and vvarne that necessary it is to keepe order and temperance moderation in these things which are reall and serious much more in friuolous toyes in vvhich some times very graue men doe forget themselues some vvhat such is the danger of excesse Therefore that according to the Apostle Ã Christian ought to doe all things in good order he should set down Ã taske and measure on his recreations and on that time which is passed in them and hence is there Ã known vertue called Eutrapelia or like Ã true vnderstanding courtly and vvell-bred gentleman answereable to vvhich God Almighty vvould that men doe so recreate themselues as wrot Saint Ambrose that they loose not their grauity altogether whilst they are in their pastimes for the harmony of Ã geÌ„tile life and liuing vvell is not to be dissolued is not to be disordered And Aristotle asseuereth that litle recreation is enough to sustaine life with as doth a small portion of salt serue to giue season to meate in its right preparation and for the palate and that recreation should be vsed to its end as is salt to the other And in like manner pastime and entertainements ought to be lawfull then of no long continuance seldome faire conditioned and without the preiudice of any body and accoÌ„modated to the time place and persons and so tempered with Ã fit moderatioÌ„ that it proue not Ã hinderance vvhich is ordained is appointed for Ã helpe and furtherance and for Ã solace nor let that be an impediment of vertuous exercises and your expresse duetyes which is destined to repaire and recouer your forces and full vigour and be the better able in accomplishments by their meanes without want Wherfore now that it is adjudged good that vve repaire the weaknes of our nature reinforce it and giue it animosity and spirit so on the other part the selfe same is so great an enimy of labour paines taking and pennance and so vnbridledly vvithout all rule and order doth affect and doth appetit and couet pleasures if so that there be not much care taken and that meane be not obserued in vvhich the vertues are placed idlenes taketh place easily and vice is entertained for labour and wearisomnes is no way admitted of so falleth it out and to such passe is it come vvhen the inward man is out of frame and so desisteth from labour and due entertainements exercises practizes there cannot be beheld Ã person more heartlesse sluggish lither and lesse apt one altogether indisposed Hence the Philosophers and the Ciuill lawes haue ordained and prescribed and assigned certaine boundes Aud vvho vvill not professe and vvith all reason maintaine that the recreations of Christians ought to surpasse them in moderation grauity and sobriety and that they ought to be according to the squares rules of Iustice farre beyond those of the Philosophers or Ciuill Lavves haue either permitted or granted The Lacedemonians tooke great care that none breathing should loose their time norliue idly nor passe it of in jestings and fopperyes and in such like as are called witty sayings but in workes and in right worthy and vertuous exercises and practises Hence vvhen as the Gouernour of many people among whom were those of Deâ—aleya was informed that they who liued there carelesly and without regard walked vp and downe vvrote them Ã letter to this purpose Walke not vp and downe so much to satisfie your selues and for recreation but so farre forth as may concerne the exercise of your bodyes for expedient it is that the Lacedemonians acquire conserue their health not vvith walking but with exercising themselues in those things which are lawfull and vvhence may be deriued profit There are many allowable conditions and occasions and times in vvhich to play passe of some time vould proue vertuous as vvhen it vvere necessary that Ã man might be hence made the better able to doe his offices charges on him laid and by them

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