Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	dead_a	life_n	live_v	7,322	5	6.0283	4	false

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

all the world and admonisheth each one that they conserue that they be tender of time that they leaue to sinne that they forsake euill for that this iewell of time was not benignely bestowed on them to the end they should doe ill but they should doe well And the state of an idle man in the person of a worke man and day-labourer is also reprehended by the maister of Ã family much more reprehension might be and iustly laid of him who ' is more aged who hath runne Ã longer course of life alas Ã longer time And if so that the Kingly Prophet Dauid in the beginning of his Psalmes compareth the truely iust man vvith the tree which is planted hard by Ã current of waters which yeildeth his fruite seasonably yet doth not he at all imply he meaneth not that euen â—s the tree yeildeth no fruite but in his proper moneth and destined time of yeare and not othervvise so hath the iust man to tender his one dayes moneths and precise times strictly determined of and not in any other but vnderstand aright that euen as that the owner of Ã tree vvhich giueth fruite in it's due season vvould cut it vp and grubbe it by the roote vvere it not so euen so man ought to doe his duety according to his vocatioÌ„ his being and his profession timely novv man's time runneth the full end and vvhole course of his life And so it is aduised and couÌ„sailed in the name of God that it is expedient for Ã man to pray euermore yea and vvithout ceasing and to be alvvaies vvatchfull and avvake vvith Ã burning candle in hand for that it is not known at vvhat time his Lord and Maister will come to reckon with him and that he be Ã good accountant of what is laid out and receiued of those thinges which were comitted to his charge and of the profit of the vineyard which they let and set and of his traffique and commerce all which are manifest tokens that at all times our Lord requireth of vs that we bring fruite and he that so doth is valued to be Ã true seruant Ã true Ã prudent Ã most discreet seruant And the time which man is maister of is the whole time of his life vvherefore after it as the Angell hath solemnely svvorne time hath to haue no more being The tree vvhich the Euangelist S. Iohn in his Apocalypse did see which euer more and at all times bare fruite each moneth gaue it mature ripe all which was very wholesome yea and euen to the very leaues of the tree is an embleme or figure of the iust man who alwaies and in all times beareth fruite as vvel in each moneth as also in the vvhole course of his age and vvhatsoeuer he attendeth to is of great benefit and singular profit as well his thoughts as also his workes and words The end of the fourth Chapter THE FIFTH CHAPTER How iustly the sluggish deserue reprehension and who are so called AMong all men saith Seneca those cheifely yea and onely are to be accounted idle least busy though most serious who employ themselues giues themselues ouer quite to the practise of piety and wisedome and these solely and onely liue for that hence they doe not alone conserue and well keepe their owne time but likewise they annexe to their owne dayes other ages and other times for that which they haue gathered and are made Lords of turneth to their vse their profit their well being hereof they auaile themselues hereof they make singular benefit This vacancy this idlenes so well employed is laudable is worthy of all praise indeed set this apart thus vnderstood all other vacancy all other idlenes which is really such and so esteemed of so truely valewed is right worthy of reprehension euen as the bird was ordained to fly so is man to labour to take paines And of this vacancy this idlenes speaketh the fame Seneca that it was the sepulcher of a living man in such sort that an idle man not employed and one who addicteth himselfe to nothing but idlenes is buried therein and in extreme danger to fall into many sinnes and greiuous trespasses against God Hence is that Ecclesiasticus deliuereth that idlenes hath occasioned mach malice much sinne our Seraphick Father S. Francis in one of his rules calleth it the enemy of the soule and the glorious Augustine sayeth that it will neâ—er come to passe nor can it be that Ã Citizen of heauen be freind of idlenes of sluggishenes And S. Chrysostome professeth that idlenes is a part of vice or to say more oppositely is no part but is the occasion and peruerse roote for that it is the teacher of all sinnes and director to them The great Anthony spake earnestly yea and cryed out with Ã loud voice in the heremitage which voice was heard in heauen and these were his wordes O my God and my Lord true Samaritan and true watâ—h and protector of soules and bodyes resuscitate in me raise a new in me thy grace newly enable me herewith and grant vnto thy seruant so much mercy that indulgently thou permit not that I euer be in the desert idle to these his feruent acclamations is answered from one of heaueÌ„ from some one or other appointed messenger of God Anthony desirest thou indeed in earnest really to please God then doe thou pray and vvhen so that thy spirits in prayer are enfeebled are become weake then labour let thy hands worke and euermore entertaine thy self in some what or other doe but thy endeauour so will the diuine fauour neuer be vvanting vnto thee It was the sentence the iudgement of the Fathers who liued in Egipt that one Deuill waited to doe mischeife through his temptations to one onely monke employed but on him who is idle many attend yet for that of this idlenes of this sluggishnes of this remissenes much hath been vvritten and that hereof hath been various disputes on one the other parte and that my principall aimeth at the spirituall against that sluggishnes I will arme my self I will moore processe against it by making apparant to many who in their opinions are well employed the deceipt hereof declaring and sufficiently proouing that they are no otherwise to be vâ—â—ewed then idle persons and that they loose their time and that so it is and no otherwise with them alas For necessarily you must grant that he is an idle sluggish man vvho maketh not the same vse of time which is conformable to it's vse to it 's end for vvhich God Almighty bestowed it yea farre other wise employeth it vnlawfully and vniustly vvhere appeareth that nothing in such his course goeth or can any waies tend to God his seruice or to the benefit of his neighbour nor can they be made good as to any vpright laudable and praise worthy end And euen so as many handy crafts men

the gate of his mercy vntill it be opened vnto vs and almes be giuen vs Then it wil be bestovved on vs for our earnestnes our importunity as our Lord hath taught vs in the Parable of the Widdovv and the vnjust Iudge vvhich he theÌ„ to that purporse after he had sayed it is Expedient to pray euermore propounded vvho by her simple importunity and perseuerance therein came to obtaine of the Iudge that vvhich shee so earnestly petitioned for and this is confirmed by the example of the Church vvhich prayed without intermission for the Apostle S. Peter vvhen so that he vvas in prison vntill that he vvas freed was in safety And likevvise he is said to pray continually vvho obserueth time and howers of prayers in conuenient time in them hence is it that Dionysins Carthusianus he prayeth vvithout intermission vvho prayeth in due seasons in fit times and he likewise prayeth alvvaies vvho prayeth vvhen so that he can and that occasion and opportunity be had for prayer Simon of Cassia doth declare it thus All human life is Ã continuall warefare and temptation and through the whole course of our liues our enimies make assaults against vs without ceasing by night or day nor can we by meanes of our proper guifts ouercome them or withstand their strengths hence it is expedient for vs to pray euermore and to implore help and succour of our Lord who onely can conferre it on vs wherefore by all maÌ„ner of meanes importunate and earnest prayer is opportune And this such like is not so to be mistaken that there may not be Ã pause or intermission of time in prayer for sleep requireth it's due feeding it 's yea and cloathing some time is to be allowed for repose men are to employ themselues in arts vocatioÌ„s diuerse seruices and to attend the workes of corporall and spirituall mercy What is required of vs is that in fitting conuenient and opportune time for prayer we lift vp our hearts and minds to him with prayer and humble petition for vvhat we stand in need of what we extreamely want in such sort that through the vvhole course of our life it concerneth vs to pray without ceasing for that therein is not found one day or hower vvherein Ã man may say that hee hath no expresse need thereof and that he may decline so important and necessary Ã custome and practise But to be alwaies praying vocally or mentally euermore without any ceasing or intermission there is not Ã head Ã spirit that can beare it nor body that can endure it nor doth the lawes of God coÌ„mand it nor oblige vs so farre for his yoke is sweet and his burthen light and there is some what else to attend to vvhich charity chalengeth and necessity vvherein there is much of our time to be spent and to fully accomplish this be Ã man neuer so contemplatiue neuer so spirituall it is necessarie that he employ himselfe in some entertainement and lawfull exercise which may be his recreation and solace for that variety as sayth Theodoretus acquitteth vvearisomnes and procureth Ã nevv minde and nevv desire in so much as aftervvards Ã man returneth vvith more ease ability feruour to spirituall practises and Ã nevv acquired liuelynes Wherefore euen as Salomon the most vvisest in that his most discrreete judgement sentence which he pronounced to satisfy the tvvo vvomen vvho required one and the self-same child each of them pretending that it was hers gaue order that it shoâ—ld be deuided into equall parts and each of them should take their assigned portions Euen so Ã spirituall man and prudent must diuide his time betvvene the body and his soule allotting to each of them their part vvhich is due and as Iacob the vpright married tvvo vviues Rachel and Lya he hath to practise at vvhiles each manner of life as well the actiue as the contemplatiue giuing the most he can to what is most perfect and excellent And for that in this miserable and vvreched life the soule cannot alvvaies attend to that which appertaineth to the spirit hence is it that all they vvho vvrite spirituall treatises of spirituall life deliuer that it is necessary that there vnto be allotted Ã time of interposition vvherein the spirituall man may exercise himself In some vvell be seeming juste and lawfull exercise which may not distract and put the soule out of order and enfeeble the spirits rather that hereby they be reinforted and comforted and doe the office of help and refectioÌ„ Hence the anncient Fathers who liued in heremitages and in those solitary places desarts and vvildernesses of Egipt vsed bodily exercises and allotted times for theÌ„ to the end that the deuill might finde them alwaies busied either in corporall or spirituall exercise and the corporall should serue for recreation and pastime and to recouer spirit and strength for the spirituall And in like manner sayth S. Ierome in his rule giue no way no entrance to idle and vvandring thoughts for if once they begin to be Maisters of thee thou shalt euidently finde Ã change to very great prejudice And that the fiend find thee not idle take this course vvhen thou dost not contemplate entertaine thy selfe in some litle handy worke or other as namely make Ã litle basket of rushes or of curious fine Osiers one vvhile digg in Ã garden make the earth fine set it in comely order and by line make all your bancks and garden quadrats euen sow therein diuets sorts of pulse plants flowers looke to them take care that by watering them in their due times they be succoured and whilst the litle seeds sprout vp and appeare as grown pull vp by the rootes the weedes and you may if you like well plant some trees from vvhich you may in their due season gather sauory and looked for fruite make bee-hiues to which the labourious bees may make their recourse and there liue and make their honycombes make netts to catch fish dravv pictures paint or limme for he vvho attendeth to nothing is Ã Sea of thoughts is full of imaginations and hence is it that the Monkes of Egipt receiue not any one vvho knoweth not at all any workmansipp not that thereby they may get their meate drinke and cloth but for their soules sake and that hence they acquit themselues of idlenes and that through the variety of such like entertainements he may become more feruent and as it were greedy in feruour of spirituall exercise of prayer and contemplation which practise as vve are weake cannot be continuall cannot alas be incessant And writing to Demetrius he thus deliuered himselfe It concerneth you much is of great importance that you loose no time that you employ y r selfe alwayes yea euen hauing saied thy Primes Terses Sexts nones Vespers CoÌ„plines Mattins vvhich thou art to daylie practise yet shalt thou haue houres assigned

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