Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	good_a	great_a	see_v	2,610	5	3.2126	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14450	A learned and excellent treatise containing all the principall grounds of Christian religion Set downe by way of conference in a most plaine and familiar manner. Written first in French by maister Mathew Virell, after translated into Latine: and now turned into English for the vse of our country-men.; Religion chrestienne declarée par dialogue. English	Virel, Matthieu.; Egerton, Stephen, 1555?-1621?	1594 (1594)	STC 24768; ESTC S119631	209,162	292

Matth. Wee are by it admonished that although the Lord hath ordayned marriage to bee a remedy against our infirmitie it may not therefore bee abused to vnbridled pleasures for as much as the chastity of marriage forbiddeth it For if the honestie of marriage doe hide the filthinesse of incontinency it must not therefore be continually a stirring vp or prouoking of it Wherefore such as bee married may not thinke all things lawfull for them according to the lust of the flesh but let them carrie them selues modestlic one to another in the feare of the Lord so dealing that they doe not any thing at all vnbeseeming the honestie and temperance of mariage Wherefore also Paul warneth vs saying Let euery of you know to possesse his vessell 1. Thes 4. 4 with holinesse and honor not in the lust of concupiscence as the Gentiles which know not God The eight commandement Thou shalt not steale Theoph. How manie parts be there of this eight commandement Matth. Two The first the forbidding of theft the other a commandement contrarie to the prohibition namely that wee labour to defend and helpe forward the profites and commodities of our neighbour euen as our owne and to helpe the necessity of others Theoph. What doeth the Lord comprehend vnder the name of theft Math. All euill trades and deceipts by the which wee hunt after other mens goodes and seeke to get them to our selues which is vsually done fiue waies First 1 By sacriledge when a man taketh to himselfe the goods dedicated to God 2 Secondly by robbery when any getteth to himself anie thing of another mans by open or secret force 3 Thirdly by fraud or legerdemaine when any selleth counterfaite wares for good or by pratling exacteth a greater prise or else deceiueth by a false measure or waight 4 Fourthly by vsurie when any for lending money requireth gaines more then the Lawes allow which indeede hurteth both lender and borrower the former in his goods the other in his soule Theoph. Thou doest not therefore condemne that gaine which is taken according to order of Law Matt. I condemne it not Theoph. Luk. 6. 35. But how agreeth it with the saying of Christ lend looking for nothing againe Mat. It is to be vnderstood of the poore to whom if we be commanded to giue much more to lend looking for nothing But when we lend to the rich which be able to restore and that with increase who also for the most part are wont to borrow to make gaine by it I see not what letteth but that we may follow the law of the Magistrate so as it be not against the rule of charitie For he that borroweth maketh more gaine of it if he be thriftie then doth he that lendeth it Theoph. There must therefore respect be had of him that borroweth it must also be enquired why he doth it and whether he be thriftie or a riotous spender Mat. I thinke so For if it be like that he will wastfully spend that he borroweth it ought not to be lent Theoph. Let vs come to the fift meane by the which a man may vniustly conuay to him selfe another mans goods Mat. It consisteth in a more hidden kinde of deceiuing namely when anie vnder colour of law stealeth other mens goods which they doe that peruert the law But vnder these kindes be comprehended the fauourers of theft the receiuers all they which by any meanes giue their consent vnto theft Theoph. Is nothing else contayned vnder this prohibition Mat. Yes verily namely whatsoeuer may be a prouocation to theft Theoph. Rehearse them all Mat. First of all couetousnesse that is desire of riches which the Apostle affirmeth to be the roote of all 1. Tim. 6. euils because there is no wickednesse be it neuer so hainous whereunto men are not driuen and brought by that wicked desire Secondly prodigalitie because when a man hath wastfully spent his own goods he is stirred and moued to get the goods of other men by vnlawfull meanes Last of all idlenesse for by it men be brought to pouertie by meanes whereof they fall to theft For this cause Paul warneth Let him that stole steale no more but let him rather labor with his hands the thing that Ephes 4. 28. is good that he may giue to him that needeth Theoph. Now wee are to come to the other part of this commandement What is contained in it Mat. First that to our power we preserue the goods of our neighbor which in the Scripture is called iudgment where in many places it admonisheth vs to doe iustice and iudgement For by the name of iustice hee vnderstandeth this that wee giue vnto euerie one his right and by iudgement that we giue no consent to any iniurie done to our neighbour but that wee put it away so farre forth as in vs lieth Secondly we be coÌ„manded to deale with our neighbours according to charitie seeing God hath giuen vs goods to be stewards of them to vse them ourselues so farre foorth as necessity requireth and to helpe the poore and needie But whosoeuer keepeth not this rule he conueigheth to himselfe other mens goods Theoph. Doest thou thinke therfore that they which helpe not the poore and needie be before God accoÌ„pted guiltie of the sinne of theft Matth. Yea verily And indeeed of a farre greater theft then if a Bayliffe of husbandrie should refuse to pay his Lord the fruites of his farme For whatsoeuer goods we haue be the Lords and he hath giuen them vnto vs vpon this coÌ„dition that we should pay a yearly rent the gatherers and receiuers whereof hee hath appointed the poore Whosoeuer therefore refuseth or draweth backe to helpe the poore are guilty before God not only of theft but also of sacriledge and therefore be altogether worthie whom hee may depriue of all good things seeing they do not according to their dutie acknowledge him from whom they haue theÌ„ all Theoph. There is therefore a verie great number of robbers of God Mat. A verie great number indeed For a man shall find verie few which in this behalfe do their duty But this ariseth vppon a false opinion wherewith rich men deceiue them selues namely because they imagine that all the goods they haue whether they came by inheritance or were otherwise gotten bee so their owne that they be wholly and altogether left to their owne will And therefore that they bee not bound to helpe such as neede if they list not Moreouer couetousnesse is ioyned to this vain imagination which so shutteth vp in them the bowels of mercy that they become vtterly vnmercifull And that for the most part falleth out with them that are most wealthie For euen as couetousnesse most commonly springeth from plentie and abundance so is it farre more fitly nourished and strengthened by it then by pouertie Theoph. There want not some which thinke that these two wordes mine and thine breede all the stirres wherwith the world in this part of it

the sonnes of Helie Experience also confirmeth the thing of stubburne disobedient children for they be for the most part seene either in prisons or vpon the gallowes Contrariwise the well aduised and obedient for the most part haue long life with great quietnesse and peace But if at any time it fall out to be otherwise we must remember that all the promises of God concerning earthly things be with condition namely so farre forth as he shall know them to be expedient both for his owne glorie and for our saluation When therefore God doth betimes call his out of this life vnto himselfe he prouideth farre better for them then if he gaue them long life For he taketh them from the miseries of this world and putteth them into the possession of eternall life On the other side sometimes he giueth the wicked long life but so weake and full of miserie that it is more grieuous then death it selfe For this cause Moses repeating the law of God Deut. 6. 2. declareth that promise in these wordes That it may be well with thee vpon the land which c. But if it fall out otherwise it was for the cause which was at large set forth by vs when we intreated of afflictions For in that place we taught wherefore the Lord will haue the wicked somtimes to liue long happily in this world and the godly to suffer all kind of afflictions Yet notwithstanding that saying of Salomon abideth true Although Eccles 8. 12 the sinner commit euill an hundred times and God prolongeth his dayes yet I know that it shall be well with them that feare the Lord. The sixt Commandement Thou shalt not kill Theoph. Hauing finished the treatise of the fift commandement we are now to come to the sixt How many parts be there of it Mat. Two 1 First the forbidding of murther 2 The commanding of keeping peace and friendship with our neighbours Theoph. How large is the word killing Mat. The exposition of the first part It containeth all the degrees and steps by the which we come to it yea indeed all those things by the which we are procured stirred to commit murther according to the third rule Theoph. Rehearse those steps or degrees Mat. They be three The first whereof is hatred conceiued in the heart forasmuch as it is in plaine words forbidden in Moses Thou shalt not hate thy brother in Leu. 19. 17. thy heart Theoph. What if our enemie be a wicked man is it not lawfull to hate him Matth. We may indeed hate his sinnes but not his person But we must diligently beware of two extremities wherein we do sinne on either side The first is that we hate not the person of the sinner The other that we loue not the sinne for the persons sake Theoph. Let vs come to the second degree by the which we come to murther Matth. It is anger for it is a declaration of the hatred lying hid in the heart Theoph. Thinkest thou it to be altogether vnlawfull to be angry with any Mat. I do not thinke so for anger is a naturall affection wherein if moderation be kept it deserueth as much prayse as the two extremities deserue disprayse Theoph. What is that moderation Matth. When with zeale for the glory of God or with iust sorrow we be angry because iniurie is done vnto vs without our desert that keeping a meane with this caution that we neither speake nor do any thing that is against the honour of God Christian modestie and the loue of our neighbour In which sence Paule commandeth Ephes 4. 26. Be angry and sinne not Theoph. Let vs consider of the two extremities of anger and first let vs speake of that which sinneth in exceeding Mat. We doe then fall into it when we be angry rashly that is without a lawfull cause or else when being moued for a iust cause we do passe the bounds of moderation speaking or doing the things that be against the honour of God neighbourly charitie and Christian modestie But that falleth out when we be so taken vp with that affection that the iudgemeÌ„t is troubled and reason it selfe is darkened for then for a time we are like vnto mad meÌ„ that know not what they do For this cause Iames saith Iam. 1. 20. The wrath of man performeth not the righteousnesse of God Theoph. Let vs come to the other extremitie How do we sinne in the defect or want of anger Matth. When perceiuing that God is offended or our credit hurt without cause we are notwithstanding not moued as our dutie requireth which would haue vs not to suffer euils but that according to our callings we should set our selues against them Hence it was that Moses was so angry in the wildernesse with the Israelites whom he saw worshipping the golden Calfe with the Idolatrous worships Iohn Baptist with the Scribes and Pharisies and Iacob with his father in law Laban Moses indeede being moued with most iust anger drew out the sword because he was a Magistrate Iohn vsed most sharpe and vehement reprehensions because he was a minister of Gods word and had to do with hypocrites and men hardened in their sinnes Iacob dealeth with moderate and gentle admonitions because he was a priuate person and his owne matter was in question Theoph. The third step by the which men come to murther is behind Matth. It is euery hurt offered to the person of our neighbour whereupoÌ„ also sometimes ensueth murther it selfe which fault is indeed most grieuous in the sight of God as appeareth by that which the Lord saith that he abhorreth the man-slayer and by the penaltie appointed by himselfe vnto men-killers For he ordained that not onely men but also the very brute beasts that had slaine man should be put to death For which cause he forbad his people the eating of bloud Leuit. 7. 26. for by that ceremonie he would shew how much he abhorred the shedding of bloud and therefore murther Theoph. Is there any speciall cause which maketh murther to be esteemed so hainous a sin before God Matth. There is and he doth declare it himselfe in the ninth Chapter of Genesis For after these wordes Who so sheddeth mans bloud by mans his bloud shall be shed presently he addeth because in the image of God made he man By which words he teacheth that his owne image which he hath engrauen in man is wronged and misused by man-slaughter Theoph. But whether was that image or likenesse of God blotted out in man by originall sinne as it hath beene sayd by thee in the second Chapter of the former booke Mat. It was indeede but not so farre that there be no steps of it at all remaining for the spirituall gifts as one of the auncients saith giuen of God to men for their saluation were by original sinne taken away such as be the true knowledge of his Maiestie and of the worship due vnto him But the

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