Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	enter_v	kingdom_n	lord_n	7,476	5	4.1420	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02339	Two guides to a good life The genealogy of vertue and the nathomy of sinne. Liuely displaying the worth of one, and the vanity of the other.; Anathomie of sinne.	Hall, Joseph, 1574-1656, attributed name.; Humfrey, Richard, attributed name.	1604 (1604)	STC 12466; ESTC S118647	67,276	265

fift and last is because it is worse then hell for hell torments the wicked only but vsurie scourgeth and afflicteth both good and bad Rapine what RApine is a forceable and violent extorting of other mens goods thorough the vehemencie of a greedie minde as by oppression and such like the condition of which sinne is moste damnable in that it is alwaies subiect to the cursse and exclamations of the wronged and oppressed whose sighes and grones day and night solicite heauen for vengeance and reuenge Simonie what Symonie is when we giue or take reward for an enterance or admission into the ministerie of God or the profit thereof How to detest Couetousnes COnsider that the matter thereof which is riches is moste vile and abiect or else our Sauiour woulde neuer haue committed the purse to Iudas That Christe chose not his Apostles and best beloued from amongst Princes but poore fishermen That no man can serue two maisters God the world no more thaÌ„ the eie can at one time behold heaueÌ„ earth That riches for the most part are gotten with paine preserued with feare and lost with sorrow that many times they forsake vs liuing and neuer accompanie vs being dead That how much soeuer wee couet for possesse we can rightly saye no more is our owne than what will serue to feed and cloath vs. That the most couetous or wealthiest man is but as the mil wheele which though it turne all daye about yet at night is found where it was in the morning so howsoeuer we run about this vvorld for vvealth yet at our deaths vve shall be found as poore as vve vvere at our birth That as great burdens laide vpon the backs of trauellers hinder them in their iourney euen so much vvealth cannot be but a let and hindrance to vs in our voyage and pilgrimage to heauen That couetous men are but as camels that all daie carry the kings treasure at night are turned into a filthy stable being able to shevv no signe or appearance thereof but their galled backes That the death of a couetous man is ridiculous considering that al vvhich he hath so carefully scraped together may fall into the hands of his enemies or be spent of such as vvill neuer giue him thanks vvhilst he himselfe sittes in the shadovv of death and can shevv no remembrance of his great possessions but the gaules and sores of a disquyet conscience The miserie of a couetous person is very vvell described by the Heathen Poet Plautus vnder the person af Euclio vvho hauing hid much treasure in his house durst not go abroad for fear of robbing nor stay at home for feare of killing But vvith much more terrour is it set foorth in the booke of god vvhere it is said by the mouth of our sauiour that it is easier for a Cammel to passe through the eye of a needle then for a rich man to enter into the kingdome of heauen Achab desiring to be maister of poor Naboths vineyarde vvas punished not onely vvith the losse of his kingdome but vvith the deere forfeiture of his life The rich glutton in the gospell was so neare himselfe that he woulde not spare the crummes which fell from his table but in the end was carried naked to his graue and his soule was left destitute in the flames of hel fire without any hope of redemption How to auoid Couetousnesse The onely remedie against Couetousnesse is liberallity which is a distribution of those good things that are in our possession to the benefit of others for wee haue nothing which we haue not receiued from god ouer which we are but as stewards and therefore the bread which we couetously deteine in our hands is the bread of the hungry the garments which we lock vp in our chests the cloathing of the naked and the money in our bagges the treasure of the poore the bloude of which if they perish through our lacke of pittie and compassion towards them will be required at our hands In Liberality 10. circumstances are to be considered Frist we must so neere as we can giue to none but such as want Secondly our giftes must be profitable and not hurtfull Thirdly they must proceed froÌ„ a merciful affection and not from vainglory Fourthly we must not be more bountifull then our ability wil suffer Fiftly we must giue in due time without protraction or delay Sixly it must be done in secret Seauenthly we must be liberall of our owne proper goods lawfull not wrongfully gotten Eightly our charity must be voluntarie and from the heart not vpon compulsion or constraint Ninthly we ought not to vpbraid him at any time to whoÌ„ we haue bin liberal Lastly what wee giue we must giue freely and not in hope of rewarde or further recompence for so to giue bewraieth a couetous desire and no true deuotion Finis Couetousnes Luxurie LVxury may be called the leprosie of the soule and is an inordinate appetite of lasciuious fleshly pleasures There ate sixe kinds of Luxury The first is Fornication which is the vnlawful coyture or societie of one single person with another The second is Rape or rauishment when a virgin is defloured either with her consent or against her will for although it be with her consent yet it is counted rauishment in respect of the â—ainousnesse thereof by reason it violently breakes the lists of chastity and opens a gap many times to further vncleannesse The third is Adulterie when the mariage bed is defiled and this is of twoe sorts either simple as when the maried sinnes with the vnmarried or double when the married sinnes with the married The fourth is incest when the abuse of fleshly lust is committed by such as are of one kinred bloud or affinnity which sinne makes men of the nature of bruite beasts The fift is Zodomy which is of two sortes when man lusteth after man or man after beast and this sin in the holy scripture is ranckt with murder and called a crying sinne as continually soliciting and calling for vengeance vpon the offendors The sixt is the excesse of carnall action euen amongst the married which although it seeme lawful yet it offends god if it exceede measure or modesty There are nine forerunners of Luxurie The first is voluptuous eating and drinking the 2. scurrilous talke the 3. a discouered dug the 4. a naked brest the 5. frizled haire the 6. artificiall painting the 7. costly perfumes the 8. a rowling eie the 9. an vnsteady foote Appendants to Luxurie The appendants to Luxurie are these loue desire concupisence and iealousie Loue what LOue is an affection of the hearte wherby it lusteth after somthing to haue the vse thereof if the thinge be good it is called true loue if bad it is called concuspisence which is the mother of luxurie Concupisence what Concupisence is that kinde of loue which is accompanied with lust Loue is of two sorts True loue which is the loue to vertue or such an

stones of the earth If from health sicknesse may destroy it If from multitude of friends are they not like water brookes that in summer become drie and in winter frozen If from sharpnesse of wit Semel infaniuimus omnes there is no man liuing but is guiltie of Follie. Pride likewise considered by his effects will appeare far more dangerous as the thing that bringes with it contempt both of God and men conteÌ„pt of God as appeares by his worde and by his iudgments By his word in that he saith He will resist the Proude and giue grace to the humble By his iudgments in that he spared not his glorious Angels but for their pride threwe them out of heauen to the bottome of hell Amongst mortall men also how seuerelie hath he punished pride Pharao and his hoast for that sin were drowned in the Red sea Iessabel hadde her bloud lapped vp of Dogges the King of Babell for seauen yeares space was companion with bruite beastes and Hammon executed vpon the same gibbet which he had prepared for Mardocheus the prouerbe is Pride goes before and shame followes Among men there is nothing likewise more odious for whom doe wee more despise more feare more grudg or repine againste than the haughtie and intollerable humor of proud men Naye it makes vs hatefull to our owne selues when looking backe into our corrupt nature we finde nothing wherof to be proud for our conception is sin our birth paine our life labour and our death necessitie How to auoide Pride The only and chiefe remedy against pride is humilitie for as by pride wee are banished from the presence of god so by humilitie we are recald vnto him againe because without humilitie no other vertue whatsoeuer is acceptable in his sight What humilitie is HVmilitie is the contempt and loathing of proper excellence of humilitie there are three degrees The first is to submit our selues vnto our superiors and not presume aboue our equals The second is to submitte our selues to our equals and not to pre sume aboue our inferiors The third is to submit our selues to our inferiours and to presume aboue no bodie The humility likewise of Christ and his holie saintes being sette before our eies may serue as a powerful remedy against the infection of pride For when wee consider that our sauiour Christ for our sakes left heauen for earth of God became man of a Lord a seruant and of the most almighty and most honourable suffered himselfe to be trodeÌ„ down and crucified of the most abiect vile and base what reason haue we to bee puft vp with arrogancie knowing that if wee meane to raigne with him wee must likewise suffer with him Finis pride Of Couetousnes COuetuousnes is said to be the dropsie of the soule because the Couetuous man the more he hath the more still he desireth It is also a kind of bad motion whereby the diuell intiseth vs vnlawfully to withold our own goods or vniustly to couet other mens There are foure sortes of Couetuousnesse the first is to desire that which is another mans not caring how we get it by right or wrong or when with a deliberate minde we hunt after wealth and honor that so wee may the more commodiouslye feede and cocker our owne pleasures The second is when we study to get money wealth or fauour by wicked or filthie meanes The third is when we wil not restore that which wee knowe to be another mans whether we either founde it or that it was coÌ„mited to our trust to keep The fourth is when we treasure vpp much wealth and neither vse it our selues nor imploy it to the benefit and releiuing of others Couetousnesse hath nine hands or hookes by which it snatcheth at the trash of this world NAmely Fraud Vnquietnesse periurie taking of bribes Sacriledge Theft Vsurie Rapine and Symonie Fraude what FRaud is by all kinde of craftie and coulourable meanes to vsurpe that which belongs not vnto vs. Vnquietnesse what AS well night as daie to be continually possest with care how to inrich our selues not relying vpon the prouidence of God who hath commanded vs to cast our care onely vpon him Periurie what PEriurie is when we call God to witnesse in a false and vntrue matter therby to win either credite or commodity as verie often times fals out amongst merchants and trades-men in persons that giue in euidence before maiestrats or in our priuate conference when without dread or reuerence to the name of God wee sweare by it Taking of bribes what TAking of bribes is to swerue from the true course of Iustice for the loue of golde or for rewarde to beare false witnesse against any man wherby three persons are at one time damnified and abused first God whose holie name is prophaned Secondlie the Iudge whom a lieng witnesse deceiueth and thirdlie the innocent person against whom he testifieth who commonlie by that meanes is vttterly vndone Sacriledge what Sacriledge is through a greedie desire of temporall goods not to forbere the defacing of Gods Temple nor the robbing of his ministers Theft what THeft is when we either priuily purloine or openlie extort from anye man whether it be by the highe waie side or in contention of lawe that so we may haue to satisfie our own couetous humors Vsurie what VSurie is when vppon the loane of any thing whether it bee money meat drinke or apparell we do couenant before hand to receiue backe againe more than the principall was which we deliuered foorth thereby to enrich or maintaine our estate and calling or when we ingrosse commodities or forestall markets thereby to procure a dearth and then to raise the prices of things as we list our selues 4. Reasons to disproue Vsurie FIrst it is against the law of Charity for whereas we are bounde to doe good one to another the Vsurer contrariwise hurteth where hee seems to helpe Secondly it is against the law of Nations in that ther is no nation but hath som Iniunction statute or law against it Thirdly it is against the law of nature for in nature it is monstrous that mony should beget mony being in it selfe a dead and sencelesse substance Fourthly it is expresly against the Law of God for hee hath saide Thou shalt not hurt thy brother by Vsurie of money nor by vsurie of corne nor by vsurie of any thing that he may be hurt withall Deut. 23.13 Fiue other reasons to shew the vilenesse thereof The first is because it is woorse than theft for a theefe stealeth but now and then but vsurie is a continual robbery The second is because it is worse then Iudas for Iudas solde Christ but once but the vsurer selleth him euerie minute Thirdly because Iudas restored the money againe which he tooke but the Vsurer will neuer restore that which he hath vniustlie taken The fourth is because it is woorse than death for Death killeth but the bodie onelie but Vsurie killeth both bodie and soule The

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