Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
money_n	lend_v	poor_a	usury_n	2,214	5	12.0293	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71123	A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation vpon the prophecy of Malachy.	1641 (1641)	Wing T1939; ESTC R7598	653,949	676

of their punishment but to have them not to offend as Princes adde penalties to their lawes Reason 2 Because as the malice of Sathan hath feared men from doing well for feare of harmes losses and disgraces which they shall finde in the world and others before them which hath made God ballance them with his promises So his comming tells them that unrighteousnesse hath many pleasures profits preferments and shewes then many that have risen that way and by such meanes therefore God shewes them then the sower of it that for all such things all must come to his judgements Reason 3 Because by them they may subdue and came their flesh and the corruption of it and make subject to the spirit which alwaies of it selfe rebelleth against the spirit and often ruleth over it to lead it to sinne and disobedience Vse 1 If feare of judgements be a meanes to restraine men from sin it tells us that many men are voide even of this servile feare Vide Mal. 1.6 first effect of servile feare Use 1. Vse 2 To teach every man who would keepe himselfe from it to endeavour and labour for this feare Saith the Lord God of Israel This for confirmation not the Prophet but the Lord the master and not the Minister speakes this which is thus set out to shew the care he had of that people that he had taken the protection and defence of them Now this people being a type of the Church as well as the Church it may teach us this Doctrine God is the protectour and defender of his Church and children hee that doth keepe preserve and defend it Vide Revelation 2.1 Christ walketh in the middest of the golden Candlesticke Yet he covereth the injury under his garment The amplifying of their sin that they pretended the law of God as a cover of it that it might be no sinne unto them Doctrine It is a thing which makes their sinnes the greater who pretend the law for a cover of their sinne and iniquities of cruelty or oppression unfaithfulnesse or whatsoever other corruption such was these mens dealing such was that of Iezabell 1 Kings 21.13 of them Joh. 19.7 the Jewes answered him we have a law and by our law he ought to dye because he made himselfe the sonne of God And James 2.8.9 Reason 1 Because the law was given either for a light and lanthorne to keepe men they should not sinne or transgresse or after a glosse to let them see their sinnes James 1. Or as a Cocke to Peter Now to pervert it to the contrary is to abuse the law and so to adde to their former sin this second and to increase both To make that which is good cause of sinne Reason 2 Because this argues that the sinne is not in infirmity but obstinacy when men any wayes defend and excuse it more when they excuse it by that which doth accuse it and busie their heads to wrest it to bolster out their sinne when they do as Hierom Oceano of some who non voluntatem legi sed legem jungunt voluntati frame the law to their wills and not their wills and wayes to the law Vse 1 To condemne and convince of greater sinne all such sinners as doe not simply sinne but would sinne with warrant from that which is the onely opposite to all sinne whatsoever and make this as some men doe Christs sufferings the pack-horse of all their sinne so this the patron and defence first here are condemned all heretiques who doe not onely erre but defend it with colour of the Scripture for never any heretique hath beene who did not pretend the Word for their heresies The Scriptures they oftentimes contemne because they finde them little to savour them yet use they them as Merchants doe their Counters sometime they stand with them for hundreds and thousands and sometime for cyphers when the letter helpes they urge with full mouth but when the spirit hurts and crosseth them they appeale to others and either Fathers or Councels Make them as Aug. of the Donat. Accipientes ergo perverso corde-Scripturas non eas faciunt obesse nobis sed sibi Cont. lit par l. 2. c. 1. Non periclitor docere ipsas quoque script sic esse ex Dei voluntate dispositas ut haereticis materiam subministrat cum legam oportere haereses esse quae sine Scripturis esse non possunt Tertull. praescript advers haeret or the Pope must impose a sense upon them not draw it out of them and so have no error but either by the letter or the inforced sense they will maintain as by these words he that takes not up his crosse and followeth me certain Monkes made them crosses of wood and carried upon their shoulders Cassianus Colla 8. Cap. 3. By those words Here are two swords the Popes temporall and spirituall jurisdiction By those The Lord made two great lights the Sunne the greater therefore the Pope is greater then the Emperour By those They that walke in the flesh cannot please God Innocent condemned marriages and stablished single life and many such things Like unto these are many other who search the Scripture for no other purposes Affectus locutus est non intellectus Bernar. sup Cirat ser 87. A. but to see if they can finde any thing in it which will defend them in their sinne Therefore we shall finde a voluptuous man who hath no knowledge in the Scripture for to further his salvation hath that to uphold uncleannesse Acts 15.29 words without sense The wanton for her painting That oyle makes a cheerfull countenance The drunkard that Wine was given to make the heart cheerfull The covetous that he who provides not for his owne is worse then an Infidell The Usurer hath his distinctions of biting and multiplying usurie of lending to the poore and stranger and to rich and brother of putting money into the banke and such like Vse 2 To teach every man to take heed how he goes about to cover any sinne he hath committed by the word of God for as he cannot doe it without injuring of the Word which is most pure and holy so that injury will by the Word redound to God himselfe who hath given and written that Word for if it favour any sin he must needs doe the same when He and his Word are one Now it would be monstrous impietie that any one should make God the patron of his sinne As if a man should make the Prince the cause of his treason it were without excuse and hope of pardon But this is done when the Word is made a covert and so a mans sinne is increased as Adams was who accused both Eve and God The woman thou gavest me the word thou gavest me But to avoid this we must endevour to read the word without prejudice or being fore-possessed with opinion Many men make the Scriptures favour their errors because they read them with resolute mindes to hold that they

* Nihil adeÃ² est quod obduret mentes hominum quÃ m simplicitas divinorum operum quae in actu videntur magnificentia quae in effectu repromittitur Tertul. De bapt lib. cap. 2. Ipsi miramur quia credimus caeterÃ¹m incrÃ¨dulitas miratur non credit miratur simplicia quasi vana magnifica quasi impossibilia Idem There 's nothing that so much hardens mens minds as the simplicity of Gods workes that are seene and the greatnesse of the efficacy which is promised when as to the godly it is farre otherwise They are marvellously wrought upon by them because they look to him who workes by them here is the difference of faith and infidelity beleevers and infidels We wonder because we beleeve incredulity wonders but beleeves not it wonders at simple things as if they were vaine at great things as if impossible Vse 3 Wee are the Ministers of God and your servants for Jesus sake that we bring to you is the message and commandement of God Looke that ye receive not us if ye can dis-joyne us and our message but that we bring heare it beleeve it obey it That we have delivered that we doe and shall deliver as his commandement his will Looke therefore to it that you receive it for it both you and I must give an account I for the faithfull delivery of it you for the fruitfull receiving of it both of us for the carefull obeying of it Let no man thinke much I call so much for hearing and obeying when there is in the most still performance with the least and scarce with the least Tell me when you lend your money doe you not put your Debtor in minde of it when you meet him so doe we and so must I doe for I feare lest in that day I heare that Matth. 25.26 Thou wicked and slothfull servant thou oughtest to have put my money to the exchangers that at my comming I might have received mine owne with usury I have often put forth Gods stock unto you you must pay usury Vsura vero est auditae monitionis per opera exhibitio Your usury is to witnesse your profitable hearing by your workes See then that you obey and doe that as Nathan said to David 2 Sam. 24.13 so I may to you Now advise and see what answer I shall returne to him that sent me The burden by the ministery of Malachy Malachy must carry to this people a burden not onely things acceptable but displeasing and grievous The Ministers of God must not onely serve him in preaching the Gospell and comforts but also threatnings and judgments VERSE II. I have loved you saith the Lord yet yee say Wherein hast thou loved us Was not Esau Jacobs brother saith the Lord yet I loved Jacob. I Have loved you saith the Lord The second part of the Chapter is the matter and Prophesies consisting in two parts on Gods expostulation with the people and Priest for their sinnes and his judgments against them for those sinnes The first is hence to the 9. verse Their sinnes are two ingratitude contempt of him and corruption of his worship The 1. to the 6. verse Their ingratitude is expressed that they did not acknowledge nor account of his love nor yet of his benefits the fruit of his love which hee had from time to time bestowed upon them that they might by the greatnesse of the one or by the weight of the other be drawne to performe the duties of Piety unto him their God and King who had deserved so well at their hands and of them First for his love I have loved you A speech spoken with affection specially by valuing his love and disdaining to have it so neglected of those upon whom he had bestowed it Some thinke it is a speech imperfect broken off and interrupted with griefe when he would have added more I have loved you griefe not suffering him to speake more The supply may be I have loved you alwayes but you acknowledge it not neither answered me with love againe but for this repayed me with sinnes Love given to God signifies not a passion nor affection for there is no such thing in God Ira Dei non perturbatio anim ejus sed judicium quo irrogatur poena peccato August of the anger of God De civitate Dei lib. 15. cap. 25. So of this it is no passion but his free election to bestow yea an actuall giving to them the adoption of sonnes and eternall life For God is said to be angry when he doth that which commonly men doe when they are angry and to love when he doth that which men doe when they love Now this cannot be understood of his generall love of which all are partakers men and Angels blessing preserving sustaining them for then were it no great matter that he affirmes here to his But of a speciall love that is his choosing of them to be sonnes and to bestow on them eternall life I have loved you that is I have chosen you to be my people and I will be your God to be my children and I will be your Father and to give you the inheritance of sonnes than which what can be greater Hierome thinkes he denies now to love them because he useth the preter-tense But it is no rule when as the pretertense doth often include the present Rom. 1.24 Psal 1.1 The first sinne reproved is unthankfulnesse the reproofe being covertly insinuated rather than openly set downe under the recording and recalling of Gods love and the fruits of it whereof they had beene partakers Hierome observeth here lest the punishment should seeme unjust and God should without cause afflict them and lay the burden upon them he addeth the reproofe of their sinnes Hence we may observe Doctr. 1 The punishing and afflictions Câ—â—ming to men are caused by their sinnes Hosea 104.10 Thou hast fallen by thine iniquity Doctr. 2 Now to the sinne here reproued in particular which is unthankfulnesse Ingratitude and unthankfulnesse unto God for his love and the fruits of it the blessings men receive either spirituall or temporall is a very great sinne So the Lord shews it here by his Prophet when he puts it in the foremost of all other sinnes in this people and as the principall which makes him threaten this burden unto them So Isaiah 1.2 sets it before all other sinnes It is by the Apostle put among the sinnes of the last dayes when iniquity shall get the upper hand and must abound 2 Tim. 3.2 This sinne is committed five waies or there are five kinds or degrees of unthankfull men First when men doe not acknowledge God as the Authour and giver of their benefits and blessings but finde out others as Hosea 2.8 9. Shee knew not that the Lord gave her Corne. Secondly when men doe forget him and his benefits against which David laboured Psal 103.2 Blesse the Lord oh my soule forget not all his benefitâ— And confessed among sinnes Psal 106.7

acceptable to God because it is of such things as are evill gotten by unlawfull meanes Such is the liberality and hospitality of many men in the Country maintained by oppression racking of rents dispeopling of towns and such like Such is the liberality of many Citizens who in many yeares get together a great deale of wealth by fraud oppression the cursed trade of usury and at their deaths leave a little to religious or charitable uses franke at their deaths of that they cared not how they came by it in their lives things which are not their owne but other mens of which they ought to have made restitution as Zacheus did Luke 19.8 and out of the remnant have given to good uses when a mite had been better and would have beene better accepted then a Million without it and for which now though the loins of many blesse God for that they left yet are they burning in Hell for it if that be true of August Ep. 54. Macedo as true it is according to the Analogie of the Scripture Sires aliena proptÃ¨r quam peccatum est cum reddi possit non redditur non agitur poenitentia sed fingitur si autemveraciter agitur non remittitur peccatum nisi restituatur ablatum sed ut dixi cum restitui potest August Epist 54. Maced If the thing for which the sinne was committed may bee restored and is not the man doth not repent but dissemble but if he deale truely the sin shall not be remitted unlesse restitution if it may be be made and one thing there is which is yet more unacceptable to God and justly reproved that they leave behind them for such uses monies to be imployed by usury by their companyes and other wherein they are like to lewd voluptuous men who having lived in wantonnesse all their lives leave their goods and make their bastards their heires that their shame might never be put out but they might be like Absolons pillar to all posterity so these that their infamie might remaine and their reproach bee never put out If that conceit of some were true that Pauls glory increaseth as the number of them increaseth who are wonne by that he writ I should then thinke that both their glory increaseth who get their goods well and have left it to good uses by lawfull meanes and their woe and torment who got it by unlawfull meanes and left it by unlawfull meanes to encrease for the benefit of others But I have no such warrant only I say if restitution made passage for salvation to come to Zacheus house Non-restitution makes passage for condemnation to come to these men or they to it Let no man thinke I speak this to discourage men from doing good but to direct them to doe good after a good manner and to free my selfe from participating in future sins of such men remembring how confidently Augustine speakes it Illud fidentissimÃ¨ dixerim qui ad se confugientem quantum honestÃ¨ potest ad restituendum non compellit socium esse fraudis criminis Vse 2 To informe men for time to come to doe that they doe and offer to God to doe it of their owne not others such as they lawfully come by not by unlawfull meanes David that holy man of God would not offer to God of anothers not taken by violence from him but though he would give it him freely happily fearing lest it would not be so acceptable when it was not of his owne though not gotten unlawfully 2 Sam. 24.24 So should every man doe that would have his offering acceptable to God they ought not to take from one to give to another but of their owne to give to God either mediately or immediately for men may not doe evill that good may come of it Rom. 3.8 Thou art lying upon thy sick-bed it may be thy death-bed which is the time when men distribute things of moment and perpetuity Think with thy selfe that after death comes judgment Hebr. 9. and know that thou must give an account of thy goods how thou hast got them and how thou hast left them Therefore if thou hast oppressed or wronged or defrauded any by any meanes make him restitution to the full and if thy ability be such more than full and of the rest give to the poore and to good uses for if thou thinkest the giving of these will excuse thee to the Judge for the other thou deceivest thy selfe it were as if a Theefe being arraigned for a robbery should thinke to answer the Judge and escape sentence of death because he gave much of it to the next poore he met so in this for the Lord hates robbery for a burnt offering and if thou wouldest have a blessing Eccles 11.1 Cast thy bread upon the waters and leave it to be imployed lawfully though lesse benefit come to the poore and a shorter time not by that which is odious to God and man for an Usurer is a reproach amongst men God casting that shame upon him for how canst thou answer Christ at that judgment how thou hast left thy goods Now these Jews bringing such sacrifices of such things as were thus corruptly come by did it to appease Gods displeasure against them for the sinne and thought so as it were to stop his mouth whence some gather this point not unnaturally Doctr. It is the custome and false conceit of a naturall man to think he may make God a friend or pacifie him with part of that he hath wickedly gotten or by some outward thing as his riches and substance and other ceremonies as here and Amos 2.8 They lye downe upon clothes laid to pledge by every Altar and they drinke the Wine of the condemned in the house of their God It is spoken of Idolaters in respect of their Idols yet it serveth to shew the nature of men who in their corruption thinke no better of the true God than a false god Micha 6.6 7. To this purpose may we apply that Deut. 23.17 18. for Gods forbidding insinuates the pronenesse of mans nature to it as in all the Commandements Reas 1 Because God appointed sacrifices and propitiatory sacrifices in the Law of the outward things and they neither learning more nor looking forward not seeing that it was not these which did appease God but that which they signified still relyed upon them and so thought that outward things would doe it and in proportion naturall men from them Reas 2 Because they think corruptly and wickedly of God that he is as themselves or as a corrupt Judge who will be reconciled by gifts not caring how it is come by so his hand be filled Reas 3 Because it must be needs a vaine and false conceit to imagine that should appease him when it is a meanes to bring the sinne to remembrance seeing God knows what it is and how it was come by as well as himselfe Vse 1 This may let us see the notable policy of the Church

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