Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	parent_n	put_v	1,129	5	5.6599	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10250	Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.; Theses theologicae. English	Bèze, Théodore de, 1519-1605.; La Faye, Antoine de, 1540-1615. aut; Penry, John, 1559-1593.	1591 (1591)	STC 2053; ESTC S101754	189,778	296

solemne profession of the external worship of God vpon that day in the publik congregation The Lord herein deling most mercifully with vs in that he granteth vs six dayes to bestow our selues in a holie sort in our worldlie businesse and requireth no more to himselfe but one of seauen The reuollution of which seauen daies being fetched from the creation of the worlde doth measure the length of all ages and times The Iewes therefore are deceaued and also those who together with EBION CERINTHVS and other superstitious obseruers of the Sabbaoth doe at this day require that seauenth day to bee superstitiouslie obserued amongst Christians and so by laying a yoak vpon those that are deliuered by Christ do go about to make christ vnprofitable vnto vs. 16 And euen as also besides the obseruation of the Sabbaoth which came about euerie seauenth day there were other dayes appointed vnder the Lawe to celebrate some of the benefites of God whereunto it was lawfull to add some others so it were to the same purpose and not to erect wil-worship as were those two daies named PVRIM instituted vnder ESTHER and also the feast of the dedication of the Temple euen so also there is nothing to the contrary but that both in particular churches and also generallie in the whole church some such daies may be ordained according as the necessitie of occasions and times do require 17 Yet two things are heere necessarilie to bee taken heed vnto first that those daies bee verie fewe least that by such holie daies an entrie bee opened to idlenes and riot the which abuses manie of the auncient fathers doe complaine to haue come to passe in their time at those meetings which were celebrated at the sepulchres of the martyrs The other that no leauen of superstition much more of impiety be intermingled with such obseruations to be short those holie dayes if need so require must bee so instituted as all possible heed be taken that no such abuses do creepe in and especiallie that such holie dayes be consecrated vnto none saue vnto God The Papistes therefore are to bee condemned who froÌ„ the smal beginning of that impiety which first sprang vp from the resort to the graues of the Martyres are growne to that passe that they haue dedicated vnto their Saincts as they call them daies Temples and inuocations which are joined not onlie with vnspeakeable riot but euen with most open superstition and horrible Idolatrie 18 Seeing then the case thus standeth and that this great wickednesse is so far growne that it can not abide anie moderate remedie those godly Magistrates and Pastors haue done religiouslie and wiselie who haue either in part or whollie as in some places abrogated the obseruation of these dayes yet is not the peculier remembrance of some of the wonderfull acts of our Sauior Christ to be therefore abolished Defended by IOHN WTERBOGAERT a low country man of Vltraject PRINCIPLES VPON THE FIFTH COMMANDEMENT OF GODS LAVVE XXXIIII 1 HAuing alreadie expounded the commandemeÌ„ts of the first Table which do properlie and peculiarlie appertaine vnto the true and lawfull worship of God it is meete that wee lay open the commandements of the second which do containe our dutie towardes our neighbor first we will deale with the first precept therof 2 This commandement therefore may bee verie aptlie deuided into two heads that is into the commandement it self properly so called and the promise 3 In the commandement are distinguished by setting down one sort for the whole the diuers degrees of the callings appointed by God to the behoofe of mans societie namlie to the end that euery man should walke with great care in his owne calling neuer turning his eies from the bounds therof 4 Therefore children which is the first degree of mans societie are commanded to honor their father mother which thing also nature it self doth teach By this name are comprehended both these from whence we are come and also those that issue from vs together with our kinsfolke both by father and by mother our allies and our countrie it self and in like sort those are heere comprehended vnto whom we are bound to performe anie obedience either by reason of their high place and authoritie as kings Magistrates Lords Maisters or by reason of their age as olde men or those vnto whom we are bound for some benefite or by any other knot of dutie 3 The word HONOR containeth three things reuerence obedience and thankfulnes 6 Reuerence is the acknowledgement regard which is yeelded by the inferiours vnto the superiors not only in bodie but also in mind So the sonne is bound to honor reuerence both his parents the subject his gouernor the yonger honor his elder in years to be short one man to an other 7 Obedience is the execution of the commaÌ„demeÌ„t giuen by the superiour performed cheerfully and reddily by the inferiour as far as lieth in him therefore sonnes are bouÌ„d willingly to submit theÌ„selues vnto their parents and subjects vnto their gouernors and to obey their commaÌ„dements with all their might The Anabaptists then do withstaÌ„d both God nature who think that there ought to be no vse of magistrats amongst christians but that they are to be abolished 8 We are yet to take heed that we yeeld not to our parents Magistrats or yet to anie man more than is meete that is that we haue them not in Gods steed And therefore they do greeuouslie sinne who hold that whatsoeuer pleaseth the Prince ought to haue the force of a law 9 Thankfulnes doth then manifest it self when as we do freelie acknowledge that we owe a dutie vnto al those of whome we haue receaued anie benefite and are readie to repay them againe and that in fuller measure if we bee able Neither is it anie thing against this point that fathers doe lay vp for their children and not contrariwise for it commeth often to passe that parentes doe stand in neede of the helpe and support of their children 10 Euen as honor is to be yeelded vnto superiours so on the other side those that are aboue others in degree ar bound to performe their duty towards their inferiours 11 Parents therefore must take the care of their children but so as they do not suffer them to haue too much of their owne will that is that they doe not loue those whome they haue begotten either more or otherwise theÌ„ is meet Of which sort was the loue of ELIE towardes his sonnes HOPHNIE and PHINEAS whereas it is their dutie fatherlie to chastise their offences 12 It is the dutie also of Magistrats to regard the welth of their subjects to appoint and by wise counsell to enact and ordaine those things which belong to their quiet and peaceable estate in this life But as for those things which appertaine vnto the saluation of our soules and doe belong to the causes preceptes and meanes to obtaine the same it belongeth not vnto Magistrats to

abolish the authority of the Eldership doe pretend that men arrogate vnto themselues the authoritie of God and Christ in retaining or remitting sinnes Hence also it followeth that those Ecclesiastical censures are of no force which are exercised by those who were not appointed by God to be judges in that cause and wherein either the lawfull triall of the cause hath not gone before or the sentence hath exceeded those bounds within the which God will haue the authority of the Eldership to be contained much more are their censures of no effect who vnder the false pretence of Gods name do judge contrarie vnto his word 27 This manner of confession either before the Eldership or Presbyterie is so far from procuring any discredite with men vnto the offender that contrariwise it restoreth the sinner who dooth repent vnto that dignity and excellencie amongst Christians whereunto they are promoted who are made the sonnes of God Defended by BARNARD MORLANVS of Bearne PRINCIPLES CONCERNING THE MAGISTRACIE LXXVIII WEE HAVE HITHERTO SPOKEN CONcerning that gouernment which is properlie spirituall and meerelie Ecclesiastick it followeth that wee now deale with that which is directlie Ciuill 1 SEing Ecclesiasticall discipline doth according to the word of God alone take order with offences and that there are manie stubborne and obstinat persons to be found who cannot be drawne vnto the way by anie admonitions or censures of the Church either in regarde of pietie or yet of common quietnes an other remedy was to be prouided whereby this vntamed brutish vnrulines of men might be healed 2 This remedie is in their hands vnto whome a kinde of supreame power hath euer since the beginning of the world bene ascribed and in whose power the soueraigne gouernment hath bene alwaies in making of those lawes wherby the ciuill societie of men should be maintained 3 It is manifest by the common consent of men who haue rightlie judged that good lawes and their maintainers and defenders haue bene the worke of Gods Prouidence that this Ciuill power was not iustituted by men for the hurt of man but ordained by God for the preseruation of mankind in such sort as the Lord doth vouchsafe Magistrats to be called ELOHIM that is Gods 4 Of these formes of gouernments there are reckoned vp three sorts especiallie a Monarchie which is the gouernement of one aboue the rest an Aristocracie where many of the nobilitie best sort haue the gouernment in their hands and a Democratie where the same consisteth in the power of the whole people The Anabaptists therefore are to be detested who despise al gouernmeÌ„t speake euil of the superior powers vnder the pretence of a kinde of imaginarie perfection which staÌ„deth not in need of the gouernmeÌ„t of any maÌ„ Their cauill is also friuolous wherby they goe about to proue that we can haue no vse of the Magistracy becaus we acknowledge Iesus Christ for our Lord and King by whose spirit we are led wheras the inward power which the Lorde exerciseth by the vertue of his Spirite in the consciences of his children doth not onlie exclude that outward dominioÌ„ which belongeth vnto the Magistrate as vnto Gods Liuetenaunt but doth establish the same 5 We affirme that the dutie of the Magistrate dooth extend it self vnto both the Tables of Gods law or as the Apostle saieth that it is their dutie to prouide that their subjects may not onlie liue peaceablie but also religiously But in a diuers respect and manner 6 For in respect of the first Table it is vnlawfull for the Magistrates to inuent anie lawes touching Religion but their dutie is to see that the worship of God be vnderstood and practised by their subjects as it is fullie set down in the sacred bookes of both the Testaments which haue bene written by the Apostles Prophetes and Euangelists 7 The Magistrates also are bound if necessitie so require to compel such as are in the Ecclesiastical function vnto the godlie and carefull performance of their dutie they are much more bound to punish blasphemers and such as either broach haeresies make a departure from the Church by schismes or brieflie doe anie wise endeuour to ouerthrow the truth of the Gospell together with those who will not suffer themselues to be called into the right way by the Censures of the Church 8 And if anie controuersie doe arise concerning the truth of doctrine vnto the appeasing wherof an extraordinarie meeting of the Pastors the Doctors of the Church seemeth needfull It is the dutie of the Magistrate to call a Synode to gather the Ministers together thereunto and to see that the whole controuersie bee decided according to the holie Scriptures and being decided that it bee extinguished and vtterlie put out The Pope therefore dooth thrust his sickle vnto other mens corne who doth licentiouslie arrogate vnto himself this power of summoning Councels at his owne pleasure which was in times past justlie exercised by the godlie Emperours and Kings 9 Now touching the second Table the Magistrates are to see that by their just lawes they be the protectours and defenders of publick innocencie modesty and tranquillitie that they maintaine the good from the injuries of the euill men and vphold by their help and power such as are oppressed brieflie that they haue a regard of the coÌ„mon goods of all their subjects 10 This caÌ„not be performed by them except they be endued with power might wherfore they are to be armed with the sword to the end that they suffer not those sins to remaine vnpunished which God and the behoofe of the Common-wealth require to be punished 11 Hence also wee vnderstand that when necessitie so compelleth them and when they cannot otherwise defend the Dominions committed vnto their gouernement they may lawfullie proclaime warre both that they may thereby keepe vnder the seditious practises of the vnbrideled Domesticall disturbers of the common peace and quietnes and deliuer their Dominions from the inuasions or anie other the attempts of their forraine enemies 12 For the vpholding of this burthen they may lawefullie require tributes and subsidies of the people whome they gouerne The annuall reuenues furthermore whereby the Magistrates doe maintaine the honour and magnificence of their daily port and traine beeing thinges in some sort joyned with the dignitie of the Gouernement which they beare are to be paied vnto them 13 It is their dutie also to publish the lawes and edicts which seeme necessarie for the right gouernment of the ciuill pollicie according to the circumstances of time place and persons 14 No vnchaÌ„geable rule of these laws by reason of the varietie of circumstances can be set downe saue onely this one namely that they be leaueled and directed vnto Gods glorie and to the good of the subjects Wee doe therefore condemne those customes lawes and constitutions which decline from this aeternall rule of the honour of God and loue towards our neighbor and do permit either theft stewes or any such

prescribe them but it is an especiall part of their dutie both to see according vnto the authority graunted vnto them that the true worship of God bee lawfullie established according to his word in the countries that are vnder their gouernement and also to defend the same being once established against the violaters thereof euen by punishing them with death if the case so require 13 In this commandement also the flockes are bound to obey their Pastors and ouerseers and also cheerefullie to honour them and prouide for their maintenance as they on the other side are bound with great conscience care to feede their flocks committed vnto them 14 Yet can neither the subjects with a good conscience obey their Magistrats when they command them thinges that are manifestlie impious and vnjust nor the flockes yeelde obedience vnto their false Pastors who goe astraie from the will of God 15 Yet it is not lawfull for priuate men to rise or oppose themselues violentlie against the Magistrates that deale tyranniouslie with them but it is their dutie when anie such thing commeth to passe either to betake themselues to praiers and pacience which notwithstanding muste not carie vs away from that which God requireth of vs or to flie vnto them vnto whome the Lawe hath giuen authoritie to bridle and to restraine such tyrants 16 The particuler actions of some which seemeth to giue leaue to priuate men to take armour against a tyrant are not rashly to be drawne into example 17 Briefly we affirme that within this commandement our neighbour also is comprehended that is euerye man our enemies and all vnto whome wee may doe good in the Lord because the lawes of nature it selfe do bind man vnto man 18 Hitherto concerning the commandement The promise adjoined vnto the obseruation therof is anexed vnto it first to the end that men might bee more and more stirred vp to yeeld the said honour Secondly that it shoulde be as it were an earnest-pennie of the diuine couenaunt Wherein also mention is made of that land which the Lorde had appoynted as it were a pledge of his couenaunt 19 This promise belongeth vnto vs not as far as wee consider the same as it was sometimes made vnto the people of the Iewes concerning that holie land but in regard that wheresoeuer wee bee the earth is the Lords and in what countrie soeuer we dwell the same is graunted vnto vs by the gift of God 20 Now this promise is meruelouslie agreeable vnto the commandement it selfe whereby the prolonging continuance of this life is promised vnto him that honoureth those that were the instruments of the life which he enjoyeth 21 And euen as a long and a prosperous life is promised vnto obedient Sonnes so on the other side all disobedient vnthankful and obstinat Children are assured of the punishment of infamie joyned with diuers and great calamities and torments 22 Neither are we therfore to conclude that this promise is vaine because neither those are alwaies long liued who performe this dutie neither yet al the breakers of this commaundement doe die in their youth For the Lorde doth so dispose the blessings of this life as he thinketh expedient and the sooner hee calleth hence those that are obedient vnto their Parents by so much the sooner he blesseth them now the long life of the rebellious do so commend the pacience of God as notwithstanding it becommeth a curse vnto them Defended by IOHN GIGORDVS Baeterrensis Occitanus PRINCIPLES VPON THE SIXT COMMAVNDEMENT OF GODS LAVVE XXXV 1 SEeing that life giueth beeing vnto mankinde and that the commandements folowing do appertain directlie vnto the preseruation thereof this commaundement is justlie set downe in the first place the reason wherof is three-foulde meerely and directlie diuine naturall and politike 2 Directlie diuine because that seeing God is the onelie Authour and judge of mankinde he sinneth most greeuouslie against the Majestie of God whosoeuer doth errogate vnto him selfe the authoritie to take away life from man 3 Naturall because that seeing nature doth desire nothing more then the preseruation of it selfe he seemeth to bid battaile vnto all humanitie whosoeuer goeth about to destroy the verie nature of man it self as far as in him lieth 4 Politicke because the other sins of men against men do but annoy the societie of man whereas murther dooth vtterlie destroy and abollish the same 5 The slaughter of man onely is heere forbidden The MANICHAES therefore doted who thought that the vse of those things ar here prohibited which we can not enjoy except their liues be taken away from them 6 Yet it is rightlie gathered that all cruelty and sauadgenes in shedding the blood euen of beasts is here forbidden 7 He is not a manslaier vnto whome the Lord hath giuen expresse authoritie ouer the life of man either ordinarie as vnto Magistrates or extraordinarie as vnto PHINIAS SAMVEL PETER and generally vnto all those whose seruice it pleaseth his Majestie to vse for the punishment of some men so that it be knowen vnto them that God hath set them a worke 8 Yet extraordinary facts are not to be drawn vnto examples 9 Magistrates are so bound to reuenge wilful murther as they neither can nor ought to pardon their liues The Anabaptists therefore are intolerable who take away that power from the Magistrate and they are also greatlie to be reprehended who contrarie vnto al right and equitie woulde perswade men that the superiour Magistrates haue power to pardon wilfull murther 10 The Magistrate is bound to defend his people against all Domesticall enemies of the publick peace and also to saue them from the violence of forraine foes euen by force of armes if necessitie compell him It is then a most grosse error and most pernicious vnto mankinde to holde that all warres are vnlawefull vnto Christians 11 Seeing that the especiall bande of publicke peace is the agreement in the true worship of God the Magistrate is also the maintainer of the first Table against those that are manifestlie impious against heretiks that are condemned of their owne selues and all such as are the violators of the publick peace of the Church 12 This can bee no buckler to the vnjust persecutions either of the Papistes or of anie other against the Church which are alwaies likelie most vnjust both in respect of the matter it self and also of their forme of proceeding 13 They are to be accounted wilfull murtherers which haue had a purpose of killing either long before or vpon some sodain passion of their minde Yea and those also who not purposing directlie to murther do yet in the heat of their anger so hurt their neighbour as death followeth thereupon neither can drunkennes excuse murther 14 Slaughter meerelie committed at vnawares namelie wherein it appeareth that there was no purpose of hurt is not contained within this Lawe yet notwithstanding this kinde of fact requireth some clearing and a forme of discharge from the guiltinesse of the fact both

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