Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	king_n	samuel_n	1,837	5	9.9241	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16763	A treatise of christian beneficence, and of that like christian thankefulnese which is due to the same The which, as they are duties of singular account with God, so are they of as necessarie vse to all christians, for the keeping of faith and a good conscience, as are fire and water for common vse and comfort to the naturall life of all men.	Allen, Robert, fl. 1596-1612.	1600 (1600)	STC 367; ESTC S112321	178,520	256

bene a straÌ„ger Benefactors are to be recompensed according to the kindnes which I haue shewed thee Then Abram said I will sweare And in this respect also is King Saul commended as hauing done that which was equall and right in fauouring the Kenites who were the posteritie of Iethro the father in law of Moses because more then three hundreth yeeres before Iethro had dealt mercifullie toward the Israelites at what time they came out of Egypt Go saith Saul to them when at Gods commandement he made expedition against the Amalekites vtterlie to destroie them with the sword depart and get ye downe from the Amalekites lest I destroie ye with them for ye shewed mercie to all the children of Israel When they came vp from Egipt Vpon which friendly watchword of the king the Kenites separated themselues from the Amalekites and were preserued This was one of those fewe good thinges which K. Saul did though in truth because of his false heart he neither did this nor any good thing else very well Let vs therefore from him proceede to the more worthy example of King Dauid a king of the Lords making not so much a successor of wicked Saule as the Ancestor predecessour of all the holy kings of Iuda and Israell who did not onely many good things but also by reason that God gaue him an vpright heart he did them singularly well And first of all let vs call to mind what he did in remembrance of the kindnes of Ionathan though Ionathan was then dead The storie is reported in the second booke of Samuel chap. 9.1 c. in this wise And Dauid said is there yet any man left of the house of Saule that I may shew him mercie for Ionathans sake Now as the holy Text saith there was of the houshold of Saule a seruant whose name was Ziba and when they had called him vnto Dauid for it appeareth that the king was earnest in the matter he said to him Art thou Ziba And he said I thy seruant am hee Then the King said remaineth there yet none of the house of Saul on whom I may shewe the mercie of God that is to vse a fewe wordes of interpretation the mercie which I stand bound to shew for my othes sake made to my faithfull friend Ionathan euen singular kindnesse and mercie such as God streightlie requireth and verie gratiously esteemeth according to that he saith specially concerning such causes as this is I will haue mercie and not sacrifice Ziba then answered the King Ionathan hath yet a sonne lame of his feete Then the King sayd vnto him where is he c. Who when he came to the King he said vnto him feare not for I will surelie shew thee kindnesse for Ionathan thy fathers sake and I will restore thee all the fieldes of Saul thy father and thou shalt eate bread at my table continually And as it followeth in the 10. verse of the chapter King Dauid gaue Ziba charge that he and his sonnes and seruantes whereof Ziba had to the number of fiue and thirtie that is fifteene sonnes and twenty seruants that they should till the land to the vse and profite of Mephibosheth his Master Saules sonne I haue set this downe the more at large because it conteineth an excellent patterne of the most kind and holy recompence and retribution which King Dauid made to the sonne of the father deceased Wherein let vs note and with the annotation let vs remember as occasion may require to imitate this so memorable and worthy example of a most godly King so farre as any of vs shal be able to approch neare vnto him in these foure vertues following First in the care of seeking out the occasion when it is not brought and presented vnto vs. Secondly in cheerefulnesse when the occasion is found out Thirdly in louing and courteous dealing with the partie who is to receiue the benefit Fourthly in the bounteous performance of the liberalitie intended Yea and let vs adde to these a fift vertue that this the constancie of King Dauids kindnesse whereof we haue a further testimonie in the 12. chap. of the same 2. booke of Samuel where he excepteth and preserueth Mephibosheth from that execution which was done vpon the sonnes of Saul at the request of the Gibeonites euen as God himselfe also would haue it for a reuenge of Saules crueltie against the Gibeonites contrarie to the othe which Ioshua and the people made to them for the securitie of their liues among them For King Dauid deliuering seuen of the sonnes of Saul to be executed by the Gibeonites in way of pacification it is written that he had compassion on Mephibosheth the sonne of Ionathan the sonne Saul because of the Lordes othe which was betweene them euen betweene Dauid and Ionathan the Sonne of Saul But which is yet more King Dauid was not onely mindfull to requite kindnesse in his life time but he is carefull also that kindnesse should not die with him And therefore 2. King 2.7 he on his death bed chargeth his sonne Salomon who was to succeed in his kingdome that he should shew kindnesse to the sonnes of Barzillaâ— the Gileadite and that he should let them be among such as should eate bread at his table for saith King Dauid they came to me when I fled froÌ„ Absolom thy brother As though he should say to his sonne Salomon according to Salomons owne holy Prouerbe chap. 27.10 Thine owne friend and thy fathers friend see thou forsake not c. Now that Barzillai and his sonnes came thus to Dauid we may read it testified in the holy storie 2. Sam. 19.31 c. where also it is recorded how thankefull K. Dauid was to Berzillai himselfe and would presently haue requited the kindnesse of that dutie which of bounden dutie Barzillai was to performe vnto him Neuerthelesse because it was done in kindnesse and in time of neede king Dauid was readie to haue requited it by and by as it were into his bosome Come with me saith he to Barzillai and I will feede thee with me in Heirusalem The which his offer when Barzillai refused by reason of his age alleaging that he was vnfit to liue a courtiers life K. Dauid taketh with him his sonne Chimham and dismisseth Barzillai according to his owne liking and promiseth him all princely fauour and friendship that might stand him in any steed And yet not satisfying himselfe with all this he is carefull as was sayd before to prosecute the recompence euen after his death to Barzillai his children and posteritie Great therefore was the vertue of King Dauid in this noble poynt of retributorie kindnesse and beneficence And we will yet the rather say so if we shall consider that which is furthermore recorded of him how he had not onely this kind of regard toward all his friendes of the people of God as 1. Sam. chap. 30.26.27.28.29.30.31 but euen towardes strangers also yea euen to such as in common

things which we haue done but that we may receiue a full reward Neither is it a small vertue in the Giuer specially if he be bounteous to take in good part such poore tokens of thankfulnesse as their Alumni and foster children do at any time offer vnto them Finally thankfulnesse to God is a vertue belonging to him that is truly beneficial in so much as God hath not only made him able but which is a greater grace hath made him willing and carefull yea hath furnished him with many graces to the perfourmance of this most excellent dutie These vertues are diligently to be regarded of all Benefactors lest any should reioyce in a false and deceiueable liberality such as will affoord no sound comfort before the Lord. For as we reade in the holy Prouerb Many men will boast euery one of his owne goodnesse but who shall find a faithful man As though the wise king should say He is a rare man in comparison of the rest whosoeuer is a good man indeede Neuerthelesse to the end wee may see that God from time to time hath had his number who haue practised true beneficence and goodnesse it shall be to good purpose to gather together such examples whereby God in his holy Scriptures hath exemplified the same vnto vs that they might be patternes to all other of his good seruants to prouoke them to the imitation of them In the 18. chap. of Genesis ver 1.2 c. We haue Abraham a father of the faithfull commended vnto vs for one very notable example And chap. 19.1 c. We haue righteous Lot for another Of the which two the Apostle to the Hebrues chap. 13.2 saith that for a fruite and blessing of their hospitality they receiued Angels into their houses at vnawares in steede of men and by that reason moueth Christians that they would not be forgetful to lodge strangers Gen. chap. 20.14 15.16 Abimelech a heathen king sheweth great kindnesse to Abraham hee gaue him both seruants and cattell and siluer and libertie also to dwell to his best liking where he would in his countrey Gen. chap. 47.12 Ioseph whom God made a foster-father to many nations was also a nourisher of his owne father and brethren and his whole family in the land of Egypt in the time of the famine And Pharaoh himselfe though a heathen king gaue them a countrie to dwell in Exod. chap. 2.5.6.7.8.9 Pharaohs daughter likewise though a heathen woman taketh compassion of an Hebrue infant which was otherwise in great danger to haue perished and causeth it to bee honourably noursed and brought vp at her cost and charges And in the same chap. verses 20.21 Reuel the Prince of Midian giueth Moses though a stranger vnto him very friendly and kind entertainment whereupon also concerning further good liking he giueth the daughter of his sonne Iethro to wife vnvnto him yea though Moses was at time of no worldly wealth Exod. chap. 18. Moses for the same cause sheweth all kindnesse and good dutie to Iethro his father in law after that he was aduaunced to be the Gouernour of the people of God And Numb 10.29 Come with vs saith Moses and me will do thee good for the Lord hath promised good to Israel and vers 32. And if thou go with vs looke what good the Lord shall shew vnto vs the same will we shew vnto thee In the 19. chap. of the Iudges verses 16.17 an old man comming from his worke out of the field at euen giueth a man and a woman their seruant lodging other good entertainmeÌ„t who otherwise being benighted in a strange place should likely haue lyed abroad in the fields In the second chapter of the booke of Ruth verses 8.9 14.15.16.17 Boaz giueth leaue to Ruth a poore mayd and a stranger not only to gleane in his field next after the reapers whom he willed to leaue good gleanings for her but also he gaue her leaue to take her victuals dayly with his owne maydes among the reapers In the first book of Samuel chap. 22.3.4 Dauid maketh prouision for the comfortable entertainment and safety of his father and mother with the king of Moab yea he is mindfull and carefull to do it in the middest of his trouble when he had much ado to shift for himselfe and to escape with his owne life In 1. King chap. 18.3.4 Obadiah a chiefe officer in king Ahabs court in the time of famine when also Iezabel the Queen raged in cruell persecution against the seruants of God he tooke an hundreth of the Lords Prophets and fed them fifty in a caue In the the 4. chap. of the second booke of Kings verses 8.9.10 We reade how an honourable woman or certaine Lady of Shunem obseruing how Elisha the Lords prophet vsed to passe by her house she causeth him to come in to refresh himselfe yea and alloweth him a chamber to lodge in whensoeuer he should haue occasion to come that way And this she did because as she telleth her husband shee knew he was an holy man of God And chap. 6. verses 22.23 Elisha causeth the king of Israel not onely to abstaine from the reuenge of his enemies but also to giue them friendly entertaiment and to make them a princely feast In the first booke of Chronicles chap. 16.3 king Dauid at the bringing home of the Arke of the Lord to his city after that they had offered burnt offerings peace offerings before God and after that the king had blessed the people in the name of the Lord He dealt to euery one of Israel both man and woman to euerie one a cake of bread and a peece of flesh and a bottle of wine In the second booke of Chronicles chap. 5.6 at the placing of the same Arke of the Lord in the most holy place of the Temple vnder the wings of the Cherubines King Salomon and all the congregation of Israel that were assembled vnto him offered sheepe and bullockes which could not be told nor numbred for multitude And chap. 7.5 King Salomon offered a Sacrifice of two and twentie thousand bullockes and an hundreth and twenty thousand sheep so the King al the people dedicated the house of God And chap. 31. of the same booke verse 3.4.5 c. king Hezekiah both by his owne example and also by his royall authoritie he reuiueth the care for prouision of holy allowance due to the Priests and Leuites that they might be incouraged in the law of the Lord. In the first chap. of the booke of Ezra it is recorded that the Lord moued the heart of Cyrus king of Persia though a heathen king to deale bountifully for the restoring of the true worship of God in the citie of Ierusalem For to this end he giueth libertie to the people of God to returne out of their captiuitie he restoreth all the vessels of gold and siluer which Nebuchadnezzar had taken out of Ierusalem and had put them in the house of his God

performed in this worthy seruice for the reliefe of the poore such as shall be found to be so indeed as the Apostle speaketh in the like cause 1. Tim. 5.3.5 And the same God grant that euerie one to his power smaller or greater may according to the mind and pleasure of our higher powers and chiefly of God himselfe not onely indeuour the preuenting of euery mischiefe not beseeming the Gospell of Christ but also by all meanes labour the furtherance aduancement of so worthy a work as is the practise of mercie to the strengthening of iustice which being well disposed and imployed together are answerable to the goodly brasen pillers of the porch of Salomons Temple Iâ—ciâ— Boaz to the establishing coÌ„firming of the Princes throne of the coÌ„mon wealth and of all lawfull callings trades traffike therein as it were froÌ„ the Sion of the Lord. So great tender care hath the Lord that the poore of his people should for his sake be mercifully liberally prouided for Now therfore for the issue of this speach may it please you right Honorable so far to fauour the present indeuour of your humble Orator that this Treatise following dedicated to your Honor intended for a gratulatory monument of the aboue named Act of ParliameÌ„t which shutting the doore against idlenes all vnthriftie wastful misplacing of almes doth open the gate to the blessed practise of true liberalitie in such sort that true thankfulnes also may therwithal be let in which before weÌ„t a roguing with those that regarded no home may by the allowance acceptation of your Honor be some furtherance to the work euen to the best that this so weake a hand could attaine vnto And thus most humblie heartilie beseeching God of his infinit goodnes mercy eueÌ„ for our Lord Iesus Christs sake to blesse preserue you long in your right honourable healthfull coÌ„fortable estate here in this present life to his own glorie to the seruice of her excellent Maiesty for the iust peaceable gouernmeÌ„t of the coÌ„mon wealth to the ioy comfort of al that do wel to the terror of the rest so long as they shal continue in their vngratious vnciuill courses And likewise beseeching God that after this life ended when you haue seâ—ued your time according to the counsell of God you may haue your part in the inheritance of his heauenly kingdome among the rest of his most honorable Saints I craue of your Honor all fauorable pardon of my boldnes in presenting and dedicating these my poore labours vnto you vnder the credit and protection of your name From Culford in Suffolke the 13 of May 1600. Your Honours in all humble and Christian dutie to command ROBERT ALLEN A GENERALL INscription of the Treatise following TO all beneficiall Christians vvho loue and practise goodnesse and mercie to the relieuing of their poore and distressed brethren and to all that do receiue the holy and Christian beneficence of their good mercifull relieuers in anie time of their need For a token of thankes to the one and for an admonition and spurre of thankefulnesse to the other with all dutifull and heartie desire that through the blessing of our bounteous good God it may be a helpefull incouragement to all for continuance and increase in all well-doing R. A. a Minister of the holie Word and Gospell of our Lord Iesus Christ as one greatly indebted to all offereth this poore mite which as touching this shot and reckening is euen all which for the present he hath Crauing herewithall that seeing by the goodnes of God there is first a vvilling mind it may be accepted according to that he hath and not preiudiced for any want of that which he hath not according to the priuiledged rule of the Apostle Paule 2. Cor. 8.12 the equitie whereof as well agreeth to thankefulnesse for benefites as to beneficence it selfe Crauing furthermore no other reward then the benefite of your faithfull prayers that he together with your selues may haue all meete and conuenient sufficiencie in all things and abound in euery good worke through the rich grace of God mightily abounding toward vs all euen for our Lord Iesus Christs sake who though he was most rich yet willingly became most poore that through his pouertie all of vs might be made rich To him therefore with the Father and the holy Ghost one onely true God be all praise honour and glorie for euer and euer Amen A Treatise of Christian beneficence and of that like Christian thankfulnesse which is due to the same SEing the whole argument of this our intended Treatise is called by the Apostle Paule The matter of Giuing and Receiuing Philip. 4.15 by a similitude borrowed from the vse of books of Account wherin is diligently entred and kept in record what each party hath from time to time deliuered or receiued the one from the other till the day of reckening doe come We will therefore according to the same his holy direction speake of it vnder those plaine and familiar termes following also therein the same his order and distribution concerning the parts or branches thereof In the former part which is of giuing giftes or benefites indeuouring as great plainnesse as we can we will in the first place consider what giuing is Secondlie what sundrie vertues are required to the right manner of Giuing and therwithall on the contrarie what be the vices which do either altogether hinder or at the least corrupt the same if they be not shunned auoided Thirdlie what is the reward of right christian giuing Fourthlie what the punishment of illiberalitie and not Giuing is Last of all certaine answers shall be made to such obiections as Satan and mans owne corrupt couetous or distrustful and vnbeteeming affection do mightilie suggest to the hinderance of holie beneficence yea euen to the vtter suppressing of it if possiblie the Deuill could atchieue winne the same This shall be the order and contentes of the first part of our Treatise concerning Giuing In the latter part which is of Receiuing gifts or benefites we will likewise in as plaine an order maner as we can attaine vnto declare first what that Receiuing is whereof we speake Secondlie what graces or vertues are requisite to the right maner of Receiuing gifts and benefits and there with also which be the contrarie vices And in the third place we purpose to shew the greatnes of the sin of vnthankfulnes and accordinglie how grieuous punishment belongeth to all vnthankful irreligous Receiuers whosoeuer they be that shall vnchristianly wast consume that which is christianlie giuen bestowed vpon them Finallie we will adde a certaine Florilegie if we may so call it that is a collection of choise sentences out of the best sorte of writers both former latter christian and philosophicall such as God vsed among the heathen to cherish that light of naturall vnderstanding and

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