Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	work_n	world_n	young_a	106	3	5.6034	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07487	The carde and compasse of life Containing many passages, fit for these times. And directing all men in a true, Christian, godly and ciuill course, to arriue at the blessed and glorious harbour of heauen.	Middleton, Richard, d. 1641.	1613 (1613)	STC 17870; ESTC S104498	98,424	266

also the comeliest and best of all others the wisest the richest the mightiest most amiable sweete louely and louing of all others hauing all those conditions and that in the highest degree which do accustomeably mooue vs to loue and obey freely Thirdly He hath dealt most honourably and beneficially with vs creating vs of nothing redeeming vs from Hell by the death of his Sonne when we were worse then nothing preseruing vs till this day from infinite perils of bodie and soule when we deserued nothing and giuing vs a measure of sanctification together with many vnspeakeable blessings of soule and bodie without which wee had beene redacted to nothing Hard hearts and vnsanctified affections haue those that will not loue and obey this infinite goodnesse according to the precedent Conditions of a tine louer The twelue abuses of the World CYprian in his time which was two hundred and fortie yeares after Christ names these for the twelue abusions of the World First A wife man without workes Secondly An olde man without Religion Thirdly A yong man without obedience Fourthly A rich man without almes Fiftly A woman without shame fastnesse Sixely A Lord without vertue Seuenthly A contentious Christian Eightly A poore man proud Ninthly An vniust King Tenthly A negligent Bishop Eleuenthly A Multitude without discipline Twelfthly A people without Lâ—w. And it seemes that thâ—se Abusions grew on with the age of the World for Augustine reports that in his time which was foure hundred yeares almost after Christ the same were the abuses of that World wherein hee liued Nor doe I thinke that since those times any man can shew me a World wherin this World of wicked a busions hath not farre and wide like a world stretched it selfe To which end we may call to minde that Hugo de claustro ai mae Anne Domini 1130. which a later writer affirmes concerning the abuses of one part of the world which should haue beene the best part of the world namely That in the cloyster and amongst men professing Religion there were these twelue abuses First A negligent Prelate Secondly A disobedient Discâ—ple Thirdly An idle young man Fourthly An obstinate old man Fiftly A courting Monke Sixtly A lawing Clerke Seuenthly A precious and costly habit Eightly Exquisite diet Ninthly Rumour in the Cloyster Tenthly Strife in the Chapter Eleuenthly Irreuerence in the Office of the Altar Twelfthly dissolutenesse euen in the Quire We may ad to this the complaint that Bernard made of the abuses of hâ—s timâ—s Magna abusin nimis magna est c. It is a great abuse and too too great Anno donâ— 1140. that Sparing should be counted Auarice Sobrietie Austerity Silence Folly On the other side that Remission shuld be couÌ„ted Discretion Sorrow for our sins sillinesse babling affabilitie laughter pleasantnes pride of clothes and horses honestie and superfluitie of bed-ornaments cleanellnesse But what speake I of the abuses of the ancient world Let vs come nearer home and suruey the abuses of our owne world Rom. 7.13 which as Saint Paul saith of sinne That it is out of measure sinfull so I may truly say of our world that it is out of measure worldly And I could wish that the world of our abuses might be restrained and bounded within this old impannelled Iurie of twelue But feare if euery of vs descend seriously into his owne conscience we shal not onely finde seuen diuels with Magdalene yet to be cast out of most of vs Luc. 8.2 Luc. 8.30 but a Legion of diuels a multitude of abuses for they are many First Can any man say there is not a great abuse of our bodies that in many respects seeing we vse them quite contrarie to the will God and altogether to other ends then for such as they were giuen vs Doe we not decke the bodie most richly costly diuersly in all kind of wanton and phantastique fashion And doe we not leaue the soule eyther altogether neglected or but slenderly adorned with true vertues Surely our bodies were giuen vs 1. Cor. 6.20 that therewith we might glorifie God and if we abuse them to the dishonour of God and hurt of our neighbours is it not a great abuse Sâ—rely Bernard saith That to cloth the bodie richly and leaue the soule naked is an abuse and that a great one Much more then is it an abuse to make our members the seruants or vncleanenesse and iniquitie Rom. 6.19 Our bodies were not giuen vs as swine to be fed Rom. 6.19 nor as garments to be consumed nor as treasure to to be preserued nor as ships to traffique for merchandize nor as howses to bee dwelt in nor as Tents to be remoued nor as Castles to be defended nor as Temples to be adorned but as Oxen to be laboured as Seruants to be commanded and as prisons to be auoided that so we might come to that happy estate that we might loue rather to remooue out of the bodie and to dwell with the Lord 2. Cor. 5.8 but who doth so that we might praise him Doe we not feede our bodies as Hogges Do we not consume them in the waies of wickednesse Doc we not reserue them from any imploymeÌ„t that is not either for pleasure or profit as treasure is reserued Doe we not make them our ships to negotiate with all forren vices Doe we not make them our houses in which we would dwell perpetually Doe we not remoue our bodies froÌ„ one place of pleasure and sinne to another as a Tent is remoued Doe we not vse all the munition that Physicke or dainty fare can prouide to defend them as Castles And doe we not adorne them and embellish them as Temples Is this to possesse our vessels in holinesse and honour and not rather in lust and concupiscence 1. Thes 4.4.5 euen as the Gentiles which know not God 2 It we come to places we shall finde none free â—rm grosse abuses euery man of place labouring to make his place aduance him into higher place So that it is too true Vnde habeant cura est paucis sed oportet haberi Per scelus atque nefas pauper vbique iacet whence things are had â—ew men regard but had they must bee by hooke or crooke by wickednes and impietie the poore man doth euery where perish This is an errour that proceeds from the face of him that ruleth not to put euery man into a fit place when folly is set in great excellency Eccl. 10.5.6.7 and the rich and vertuous set in the low place when seruants are on horses and Princes walke like seruants on the ground 3 The abuse of times is no lesse then the others for as Bernard saith Tempore nihil pretiosius hodie nihil vilius inuenitur Nothing is more precious then time yet there is nothing found more vile He is counted a wise man that can vti foro take the best opportunities to raise his fortunes albeit with the ruine of

great care is to be vsed that we pronounce not rashly of their interpretation Naturall and humane causes shew themselues by more manifest arguments yet not demonstrable nor of necessitie but presumptiue Liuie that noble Historian doth premonish vs that no great Citie can long be in peace if it want an enemie abroad and will finde one at home As strong bodies are safe from forren and externall causes yet are loaden and ouercharged with their own strength as Hippocrates 1. aphor 3. saith And Seneca Epi 114. That the luxurie of banquets and garments are the tokens of a sicke Citie Where it is lawfull to doe iniurie and do what men list we may iudge that Citie readie to fall into a bottomlesse pit Sophocles in Aiace So in euery Kingdom there are certain pulses from whose faint and languishing motions wee may diuine fearefull fates to hang ouer them Hence Polybius As wormes consume woods cankers Iron and Mothes clothes so a natural malice adhers to euery State And as when we see a house whose wals are falling asunder and principall timber rotten the roofe being open and rafters decayed we iudge aptly that the same house will shortly ruine fall on heaps so when we behold a Kingdome and State wherein Religion and Pietie the walles of Kingdomes begin to start aside out of their proper Regions and Stations King and Prelate fayling in their duties the zeale of Gods glorie the principall timber that sustaines states turned to rottennes either of superstition or of dissimulation hypocrisie the roofe of the Kingdome which is the practise of religious holy works decaying lying open to the tempest of Epicurisme Atheisme and all-consuming Sensualitie and irreligion the State of the kingdome paralleling the corrupt state of a corrupt Court where Omnia cum liceant non licet esse pium where all things are lawfull but the true practise of pietie we may well determine that this Kingdome in such a waining and declining Hectique and consumption cannot fland many stormes Besides the wise haue obserued that there are certaine periodicall numbers appointed of the ruines of Kingdomes And of these the chiefe place hath the number of 500. yeares and 700. of which God himself hath established the former as an vniuersall period vnder the seuentie weekes in Daniel and the same hath he kept both with his owne people and also out of his Church albeit in this period as yet some yeares doe want This number I say hee kept with his owne people as from the going out of Aegypt to the building of the Temple 500. years the gouernment of the Dukes 500. yeares after them from Saul to the captiuity of Babylon 500. yeares from the Captiuitie till the pollicy of the Iewish Nation was restored 500. yeares The same order God kept without his Church 500. yeares Kings raigned at Athem 500. yeares the Commonwealth of Lacedaemon lasted from the Kings exacted and abolished for the offence of Tarquinius Superbus the Consuls gouerned 500. yeares The second place hath the number of 700 yeares Carthage stood 700 yeares till ruined by Scipio Aemilius Ciuill wars betwixt Caesar Pompey fell in the yeare from the building of the Citie of Rome 705. But somtimes the period doth not attaine the 500 or 700 yeares by reason of our sins which draw on the calamities sooner and sometimes prolongs it when we run to the hauen of Repentance and reforme our liues in the feare of God the only soul and lifebloud of Kingdoms perpetuities Besides experience telleth vs that the greater the Mathematicall instrument is the more truly we iudge of the greatnesse of the Sunne and Starres of their distance and height from vs of the combustions retrogradations eclypses and ill affects of the Planets and Celestiall bodies So the greater that the iudgements of God are which he sendeth vpon our kingdom or any other the more truly may we disterne the greatnesse of his anger against vs the distance of his mercy from vs the combustions and retrogradations that our sinnes make amongst vs and the Eclipses of the graces which haue shined when the Sunne of righteousnesse ranne his course in our firmameÌ„t From whence it stands concluded That the measure of Gods anger and fierce iudgements for sinnes vpon any people is an infallible token of the change and period of that Kingdom if a serious change of life with great and small doe not oppose it selfe against Gods vengeance The ship at Sea meeting with another ship which either hath giuen her cause of offence or passeth by her without vailing to her vseth to send out a warning-peece to make her vaile but if she budge not at that she dischargeth two or three great Ordnance against her and happily killes the Captaine or Master or some of the Commaunders of the ship or wounds and hurts with a murthering peece diuers of the companie if for all this she will not stoupe and come vnder her Lee she turnes a broad side vnto her one after another and sinkes her and all that is in her so may we perceiue that God will deale with that Nation which he by many benefits hailes to vaile to his obedience He sends out a warning peece of plague famine c. but if they vaile not he seconds out a murthering peece killing their Kings and Princes and taking away the hopes of all their happinesse if that worke not he leaues not till hee sinke and wracke the ship of that Commmonwealth and all that is in it Who knowes not that old out-worne rithme of our English Merlin When Faith failes in Priests Sawes And Lords Hests are holden for Lawes When Robbery is holden purchase And Lecherie for solace Then shall the Land of Albion Be brought to great confusion I wish this Prophecie may not be fulfilled in our daies nor that our sinnes may not iumpe with this Prophecie but that God would open our eyes to see the day-breake before the Sun-shine and darke night before it be cocke-crow Why men are so blinde and senselesse that hauing such grieuous regnant sinnes amongst them for which all Ages were scourged yet they do not foresee their owne ruine and Gods wrath THere are many causes of Mans excecation and blindnesse as also of his procrastination and putting off his amendement to an after-deale But we will range them all within the circuit of fiue 1 Where first we must obserue That as all sinne hath his rise supernaturally from blindnesse so all our blindnesse and insensibilitie sensibilitie of sinne and the danger therof ariseth from our sinâ— For it is true of all our sins Greg. 11. Moral which Gregorie writes of Luxurie Coecitas Mentis est filia luxuriae The blindnesse of the mind is the daughter of Luxurie So that our sinnes are the first cause why we see not our dÌ„ager Gods wrath Secondly besides those seauen deadly sinnes as they call them and others arising from them there is another cause of our blindnesse and that is

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