Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	age_n	old_a	year_n	2,649	5	5.2860	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10793	Of the foolishnes of men in putting-off the amendement of their liues from daie to daie a godlie and profitable treatise for the present time; written in the Latine tongue by that reuerend and worthie member of Christ his church in this age, Iohn Riuius. Newlie translated by Thomas Rogers.; De stultitia mortalium, in procrastinanda correctione vitæ. English	Rivius, Johann, 1500-1553.; Rogers, Thomas, d. 1616.	1582 (1582)	STC 21066; ESTC S105156	60,254	183

OF the foolishnes of men in putting-off the amendement of their liues from daie to daie A godlie and profitable treatise for the present time Written in the Latine tongue by that reuerend and worthie member of Christ his Church in this age Iohn Riuius Newlie translated by Thomas Rogers Ecclesiast 5 7. Make no tarrying to turne vnto the Lorde and put not off from daie to daie for suddenlie shall the wrath of the Lord breake foorth and in thy securitie shalt thou be destroyed and thou shalt perish in the time of vengeance Imprinted at London for Andrew Maunsel and are to be solde at his shop at the west end of Paules Church Â¶ To the most noble Prince and Lord Maurice Duke of Saxonie Elector of the sacred Empire Landgraue of Thuring Marques of Misna c. his most gratious Prince Iohn Riuius wisheth S. AMong all euils well-nigh infinite which to the astonishment of euerie man haue taken strength this daie in the world the securitie of men in delaying the amendment of their sinfull life is not the least which when I remember and call into minde which often I doo I am not a little amazed And surelie forsomuch as the life of man as holie Iob dooth witnes and experience dooth confirme is but verie short and a Christian should euermore consider that presentlie he either must or maie die for our Sauiour willeth vs to watch continuallie to be readie against death the foolishnes of men in prolonging repentaunce from daie to daie maie well make all men to wonder vnlesse they be of the sect of Epicures supposing the soule to die with the bodie and after death no parte of man to remaine For otherwise he which hath anie care of his owne saluation and beleeueth there be after death both rewardes for the godlie and punishments for sinners cannot chuse but not onlie for his owne part continuallie thinke of repenting while sinnes maie be forgiuen but also in respect of others maruelouslie muze at their follie which neglect a thing so profitable and so necessarie and the more a great deale for that no man liuing is sure he shall liue I saie not vntil night but an houre more no not a minute or moment of time But to saie nothing of the yonger and lustier sort who thinke they maie haue whatsoeuer they hope for though fondlie and foolishlie they doo so what doo doting and bald men in their old age when they should spend the time which they haue to liue in none other cogitations and workes but such as pertaine vnto the attainement of saluation Surelie they thinke as little of death as yong men doo and so deferre the amendment of their life and neuer thinke while time is to repent as though they could promise manie yeeres moe to themselues which thing notwithstanding they should rather wish than hope for Yea which is more wonderfull and showeth more plainelie the dotage of old men they blush not at foure score yeeres of age to marrie wenches vnder sixteene yeeres What more I am ashamed it greeueth me to saie it so I maie liue and so I maie haue Christ mercifull vnto me Then what wantonlie delicatelie riotouslie they spend the time they loue they make good cheere they plaie the whore-masters they are sweete in ointments they take their pleasure and as an old man in the Poet saith Because my daies be short which I haue heare to liue To women wine and pleasant sport my selfe I minde to giue The same doo our old men in words commonlie in deedes openlie saie and confirme by their life Neither doo they which commit these hainous offences euen with hoare heads for whie should I be afraide to speake it make anie great accoumpt with themselues or care of reforming their manners but are Christians in name onlie but in deede and life nothing so To come to the crooked old women which haue had manie husbands what doo they Surelie euen they too when they are most old and full of wrinckles make death a banquet as the Poet saith that is they be not afraide to marrie yet againe whereas in deede if they were touched with anie care of their saluation they should do better if with Anna the Prophetisse of whom Luke 2 36 37. maketh mentioÌ„ they neuer went out of the temple but serued God with fasting and praiers night and daie I speake not of the yonger women for whom according to the sentence of Paule 1. Tim. 5 14. 1. Cor. 7 8 9. it is better that they marrie then to burne but of old and aged women who in respect of their yeeres can beare no children For they after the manner of doting old men of whom I haue spoken bid honestie fare-well and care little what becommeth them Such a mischeef is in example They alledge for them-selues solitarines and pouertie and other as they thinke iust causes at those yeeres and likelie but pretend they what they will yet shall they neuer prooue their intemperancie good either before God or men howsoeuer they cloake and couer the same We dallie too much with our selues we doo yeelde too too much to our weakenes or lust rather we suffer our selues ouer easelie to be snarled by the allurements of the flesh we cast not awaie the tendernes of our minde we resist not the snares and ingines of Satan by continuall praier we tame not our bodie with abstinence and fasting Hence come the teares as it is saide and this maketh such old marriages in those yeeres which call for a new life and a new conuersation For it were time then not to thinke of the short time which is to be spent but of the life to come which alwaie shall indure When thinke you they will begin to amend and haue regard of their saluation When will they repent When will they prepare themselues vnto death which marrie euen when they are going to the graue Either I am deceaued or this is not the waie vnto heauen as the Tragicall Poet dooth saie Alack alack whether is the godlines of Christians gone Howe fewe are they if there be anie at all which call into minde the shortnes and vncertaintie of this life death alwaies at hand the iudgement seate of Christ the last iudgement euerlasting felicitie in the heauens the torments and cursed state of hell Neither the regarde of the kingdome of God and of an happie life dooth stir vp vnto godlines nor the feare of hell and euerlasting destruction either reclame from offending or terrefie from sinne Neither doo moste men giue credit to the woord of God and religion or if they beleeue it through a vaine hope of Gods pardon toward the obstinate and such as perseuere in sinne they moste foolishlie doo flatter themselues neither doo they endeuor by little and little to caste off wicked custome which in manner is turned into another nature Slothfulnes and securitie hath inuaded them being drunke as it were with prosperitie they are lead awaie and fed with

he saith dronken with sweete fortune is such a person Therefore it is euident that wealth and prosperitie is a cause that men haue no care of amending their manners Cap. 6. â§ A fift cause why man will not repent A Fift cause of deferring the amending of our mannerâ— from day vnto daie is hope to liue long For although none no not the yong man is assured as he in Cicero saith that he shall liue vntill night yet there is none so old but he thinketh he may liue one yeere mo The Poet bringeth out an old man exclaiming on this wise Can ye wish me beeing an old man 65. yeeres of age in mine old daies to become a married man and to take an old doting woman to wife But now in these daies men well nigh eightie yeeres of age doo marrie yong girles scarse fifteene yeeres old So that they are of opinion that they may liue as long as lustie yong men as it plainlie appeareth Some perhaps will thinke it follie and madnes for old men to become wooers neither will we reason for or against them this onelie I note that such as at that age take virgins to wiues notwithstanding they are old dote yet are they lead with a vaine hope of vndoubted long life So that this hope is the cause why no man well nigh will earnestlie thinke either of amendment or of an accompt to be giuen vnto the hiest iudge of his life spent Euerie man deferreth and as much as in him lieth puts off so profitable and necessarie a matter I am afraide the verie Heathen hereafter in the last iudgement will laie in our dish this extreame negligence in that either at no time or not earnestlie enough we thinke of reforming our manners and amending our life VVhereas many Heathen vsed continually before they gaue them-selues to sleepe at night to waigh with them-selues according to Pythagoras precept what thing they had done either well or ill VVhich thing Virgil speaking of a good and wise man expressed on this wise He dooth not turne his eies to take the sweete and wished sleepe Till what he did the daie before he waies with motions deepe Of minde what did I pretermit what did I in due time Thinkes he what not vnseemelie this vnwiselie that same crime VVhie haue I done what ouer slipt in fonde opinion Haue I stoode or helpt the poore and wisht my deede vndone Or would I ought which I should not whie wretch did I delight In gaine more then in godlines by worde or eke by sight Haue I offended anie man vvhy to my nature vaine Doo I obeie and reasons lore vvhy doo I so disdaine Thus pondring all things in his minde from morning vntill night VVhich he hath saide or done forthwith he taketh much delight Of doing well and praiseth all vvhich vnto vertue tend But vvhat he vainlie saide or did doth much his minde offend Seneca likewise speaketh somewhat concerning this custome which I can not chuse but mention He therefore in a certaine place speaking of calling the minde euerie day vnto an accompt saith as followeth It was Sextius woont euerie night when he went vnto bed to aske his mind VVhat vice of thine hast thou reformed vvhat tentation hast thou resisted wherin art thou the better And straightway VVhat goodlier thing theÌ„ after this forme to examine the whole daie Oh hovv quiet hovv sound and how free is the sleepe vvhich followeth after the examination of mans time spent when the minde is either commended for dooing well or warned to beware of wickednes and man wilbe his owne watchman and like a seuere Censor bring his owne life into question This power doo I vse and debate the matter with my selfe from daie to daie VVhen the caÌ„dle is out I fast the whole daie and measure all my deedes and sayings I neither doo hide anie thing fro my selfe nor ouer-passe anie thing in silence VVhy should I feare anie of my faults sith I may saie looke you doo so no more for this time I forgiue thee At such a disputation you were too fierce doo not hencefoorth encounter with the vnskilfull You looke of such a man too boldlie and therebie you did not amend him but offend him Looke hereafter not onlie that what you speake be true but also that whome you doo rebuke will patientlie heare the trueth when it is tolde him This and much mo thinges to this purpose speaketh Seneca which would to God we would fixe in our mindes and followe yea and acquaint our children with this godlie custome For did we so doubtles either I am much deceaued or we should studie to liue more aunswerable to our Christian profession than we doo But what doo we knowe we feast merrelie together we furnishe our boordes with most daintie dishes yea we spend not the daie onlie in quaffing but the whole night also in riotousnes and what horrible vices of all sortes tend vpon that kinde of life we all knowe and before willinglie we giue ouer drinke ouercommeth vs and so we goe drunke to bed what saie I we go naie manie times because we can neither stand stedelie nor go but totteringlie we are lead and manie times plucked from the boord and laide in bed where we lie buried as in a graue for I can not otherwise better expres the same ouerwhelmed with wine and sleepe and this is a dailie custome Scarce once in a yeere doo we enter into an accoumpt with our selues of our life mispent and aske mercie for our offences sildome it is that we purpose to come againe into Gods fauor And when we doo so litle too we minde to continue in those thinges which we haue set downe so farre be we from examining our consciences before we go to rest and from considering how we ought to liue or with sobs teares and striking our breasts prostrate vpon the ground from asking forgiuenes of the Lord from vowing a new life and from endeuoring to abide and persist in that minde and purpose to liue well Yet for all this we are not afraide in such a cursed state of life to sleepe and to snort too in securitie wherein if sudden death should strike vs as no man is sure that he shall rise in the morning when he goeth vnto bed we are vtterlie damned and cast awaie But litle doo we thinke of these things so greatlie doo we flatter our selues through a vaine hope of longer life Now for so much as commonlie we see many are deceaued through such hope how childish be we naie how mad rather which thinke our selues by a speciall priuiledge exempted from the number of such Cap. 7. Â¶ A sixt cause which alienateth mens mindes from repentance THere is an other cause whie manie vnder the dominion of the Pope especiallie such as are welthie rich doo put off their amendement from daie to daie And that is not onlie the trust of remission of their sinnes which they receaue by

with our hand much more see with our eies For that I may begin with the most vsual vice what euils doo not follow dronkennes and gluttonie For as he in the Storie of the world doth saie Hence commeth palenes of the face hanging cheekes sore eies palsie in the handes ouglie dreames and vnquiet sleepe in the night Hence proceede stincking breathes hed-aches weake memories dul wits Hence are ingendered grieuous diseases as ache of the iointes goutes the falling euil as both Phisitions doo affirme and dailie examples testifie Now touching whoredome how in this our age doo we behold the same to be punished with the French-pocks as also other immoderate venerie with the palsie with the blearednes of the eies with the quiuering of the sinewes As for luxuriousnes doth it not bring manie a man vnto neede and beggerie Adulterie is it not sometime punished and they which commit the same alwaies after infamous Besides the angrie man doth he not oftentimes get hurt and the proude man hatred What shall I saie of Enuie is it not a punishment to him which is giuen there-vnto doth it not eate vp and consume the enuious As rightlie did one saie The Sicilian Tyrans did neuer finde A greater plage then enuy to the mind So did another Th'enuious man doth pine away in paine To see another florish wel and gaine Now to speake of couetousnes is it not euermore tormented as with desire of getting so with feare of forgoing For that which a couetous man hath wil not content him and that which he hath maketh him to feare least he loase the same Thus you maie see how that vice and wickednes are often punished yea in this world Now if these thinges doo nothing moue vs yet should the euerlasting tormentes of hell threatened to the wicked in the holie scripture stirre vp euerie man with all earnestnes of minde to amend his naughtie life without delaie if we beleeue those thinges to be true and not a fable which the holie scripture teacheth both of the eternall life of the godlie and of the punishment of the wicked Cap. 18. Â¶ What meanes a godlie man maie vse by the example of the Author to stirre vp him selfe vnto a godlie life HEre I wil brieflie declare if happily it may giue occasion to others in like sort to ameÌ„d their life what it is wher by I am greatlie incensed and set on fire to followe vertue and godlines For thus many times I doo reason with my selfe What Riuius what if at this verie instant of time thou shouldest leaue this world in what state shouldest thou be Art thou wel prepared to die For albe thou reposest thy confidence as it is thy part to doo so in the infinite mercie and goodnes of God haue you not neede for all that to stand infeare of his iustice How manie thousandes of Christians how manie young men old men of middle age women wiues vnwedded finallie of all degrees of all ages and of all kindes whose sinnes are neither for number so manie nor so hainous as thine and yet are damned to euerlasting tormentes O horrible iudgement of God yet a righteous iudgement How manie Iewes are in hel how manie Idolaters are punished with perpetuall paines The which had escaped those paines had they bene conuerted vnto the faith of Christ as we are through the goodnes of God seeing they liued farre more vprightlie in the world then we haue done O cursed ingratitude of ours O the hardnes of our harts I saie what if it were saide vnto thee as it was saide vnto Ezechias Put thine house in an order for thou shalt die and not liue what wouldest thou doo then I thinke thou wouldest craue longer life that thou mightest bewaile thy sinnes repent and aske God mercie VVhie then dost thou not that daie by daie all thy life long which thou vvouldest doo at such a point By these cogitations as I saie I am woont maruelouslie to be inflamed to liue well to flie sinne and to requite mercie at Gods hand Let others then as like this woont place the same before their eies Cap. 19. â§ How men should addresse them-selues to liue well THere is none almost but thinketh enimies should be forgiueÌ„ before death comes let him now then forgiue none but desireth Gods fauour let him now then seeke the same none but would thinke to amend his life let him now then amend Finallie doo that while thou liuest and art well doo that through trust in God which thou wouldest wish to doo at the point of death That is particularlie to expresse the same repent continuallie feare the Lord vnfainedlie loue him heartelie trust in him alone in aduersitie call vpon him in prosperitie thanke him alwaie see thou praise extoll acknowledge his goodnes sing Psalmes to him let him alone be euermore in thy praiers in thy cogitations and in thy desires Commit thy selfe to his goodnes and submit thy wil to his Follow his example in doing wel to all men and endeuor to be like him in louing thine enimies Furthermore be thou in troubles patient in peace modest in thy office diligent in thy liuing and apparel temperate Be thou toward thy neighbour righteous toward the poore liberall in thy dealing with others milde and courteous Put vp iniuries pursue peace loue chastitie shamefastnes sobrietie and in all thinges shew thy selfe vp-right and vncorrupt And forasmuch as these thinges cannot be attained by the onlie power of nature flie thou vnto the Lord for helpe and assistance acknowledging thy weaknes the infirmitie of man praie God both humblie and continuallie to impart vpon thee his holie spirit the which Christ hath promised that the Father wil giue to them that desire him If therefore thou craue that the same spirit maie be giuen thee of God and shed vpon thee aboundantlie to vse the wordes of S. Paule through Iesus Christ thou shalt finde that what thinges of thy selfe thou couldest not doo through him thou shalt bring to passe Onlie be not thou thine owne foe neither doo thou voluntarilie loase the bridle to thine affections and with all endeuor looke that thou feede not thy wanton humor For the holie Ghost doth not assist cowards sluggardes and such as idlelie sit with their armes folded together but those which worke and labour earnestlie to tame their natural wickednes yea he deemeth such worthie his aide which continuallie doo striue with the wicked affections of the minde Let vs not then doo as that countrie-man did as the tale is who his cart sticking fast in the myte cried vnto God for helpe but stoode idlelie him-selfe and would not helpe at all Aboue all be thou terrified from sinning and stirred vnto a godlie life through the presence both of God who euerie and no waie can be auoided and of his holie Angel thy keeper and guider yea and the beholder and witnes of all thy doinges Now if thou wouldest for no good that anie man should come in when thou

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