Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	good_a	life_n	16,696	5	4.8534	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01685	A vvork vvorth the reading VVherein is contayned, fiue profitable and pithy questions, very expedient, aswell for parents to perceiue howe to bestowe their children in marriage, and to dispose their goods at their death: as for all other persons to receiue great profit by the rest of the matters herein expressed. Newly published by Charles Gibbon.; Work worth the reading	Gibbon, Charles, fl. 1589-1604.	1591 (1591)	STC 11821; ESTC S101910	36,863	70

say little of the dispositions of most Tich They say that one swallow is no argument of summer nor the Aethiopians white teeth cannot make his face faire neither may the forwardnes of a few be a generall presumption for all that be rich It were hard if amongst many blossomes all should proue blasts or amongst many rich men all shuld be misers but yet if you marke the maner of such as doo good you shall finde they either doo it grudgingly or glorionsly and that was the fault of the Pharisies one doth a pleasure and but seldome and yet he must speake of it very often hee cannot be content to doe good before God who can make restitutioÌ„ but he must haue it known to the world that laugh at his vaine ostentation to giue it is good the deede is charitable to him that hath need but not acceptable to God because he sinneth if he doth it not simplie and surely hee that braggeth or vpbraydeth where he hath done good deserueth no better amendes than his owne mouth Other there be that be wealthy that wil hardly parte from a pennie by their life but giue great promises of much after death and yet I think if they could carie it with theÌ„ they would hardly leaue it behinde It is a wonderfull thing that such men as almost haue no heires to inherite no cause to be couetous no reason to hold fast should shewe themselues so wretched to the world that they will crucifie theyr owne carkasse for want of cost and sooner die than depart with ought to doo another pleasure Alas what possibilitie of preferment is to be expected of such a person that will yeeld no likelihood of liberalitie by his life Besides doo they thinke one can feede vpon faire wordes or prosper by bare promises Why he may goe long barefoote that tarries for dead-mens shooes and yet when he hath them they wil not be worth the wearing for I haue knowen such as haue promised goldeÌ„ hils by their life that haue performed but durtie daies at their death It is but a fetch of fraudulencie yea oftentimes the cause of farther incoÌ„uenience to bring one in hope of hauing a thing and then to delude him at the last with nothing These should doo well to remeÌ„ber the Wisemans words to doo good before they die For it is far better they should send their workes afore them than they should follow after them it is a greater worke of charitie for them to doo good by their life freely than to doo it after their death forcibly Wel to be briefe let this suffice where there is one that doth good with his goods there are a hundred that doo hurt with them Phil. If I should make as long a description of the poore as you haue made a vayne inuection against the rich you might iustly say I vse more words than wit both because your circumstance of speech is nothing to the substaunce of the matter as also because if both their cuills were weyed together in an equall ballance although they differ in exterior estate in regard of liuing I feare me they would not be inferior in interior deserts in respect of their liues for as you say of the rich so amoÌ„gst the poore for the most part there be manie that bee leaudly addicted But because it is a needlesse discourse to discouer them I will omit that and to the matter The good man saith Salomon shall giue inheritaunce vnto his Childrens Children Prouerbs 13. 22. then it seemeth such as haue nothing to giue are vngodly But the Prophet Dauid doth make it more manifest for saith he I neuer saw the righteous forsakeÌ„ nor his seed begging bread Psa 37. 25. If we conster this by the contrarie what should I say is not pouertie an argumeÌ„t of impietie Tych. It is a perillous thing to giue any peremptorie iudgement of the poore considering what the Psalmograph saith Blessed are they that iudge wiselie of such What though Salomon saith The good man shall giue inheritance c Yet that is no consequent to condemne the poore that haue nothing to part with For the Scripture saith God hath chosen such I am 2. 5. Besides that the Prophets nay the Apostles yea Christ himselfe was but poore had no worldly possessions to dispose yet we must not say they were impious therefore that position was ill put in and your latter to as little purpose For though Dauid in his dayes neuer sawe the righteous beg their bread yet since we haue seene in the Scripture an example to the contrarie for Lazarus lay begging at the rich mans gate and yet his soule did rest in Abrahams bosome Phil. You must consider there are diuersitie of pouerties Dauid was a King and yet in regard of a richer he counted himselfe but poore for saith hee to his sonne Salomon According to my pouertie haue I prepared for the house of the Lord. 1. Chr. 22. 14. Now I speake not in respect of a competent liuing for it was that the Wiseman most desired neither of him that hath but a little to liue on for with the feare of God it is better than great treasure and trouble with it Prou. 15. 16. but of such as cannot support themselues but by the beneuolence of others as the beggar doth Tych. Why hath not God ordeined such as instruments to trie the hearts of the rich and shal we so badlie accompt of beggars Phil. Yet the workman is more woorthie than the instrument if he can vse it well and why because the Apostle saith it is a blessed thing to giue rather than receiue Act. 20. 35. Tych. If the poore man bee content with his wallet shall we condemne him for want seeing we are taught that Godlines is great riches if a man be content with that he hath 1. Tim 6. 6. Phil. Yet our Sauiour Christ commaunded his Apostles to vse neither staffe nor wallet Matth. 10. nor to goe from doore to doore for as the Wiseman saith It were better to die than beg Eccle. 40. 28. It was this that made Paul labor with his owne hands rather than he would be chargeable to anie Tych. The cause of the rich-mans happines coÌ„sists party in the poore as appears by Salomons saying He that hath mercie on the poore is blessed Pro. 14. 21. therefore the poore are most to be preferred for if the cause be adempted the effect must needes diminish Phil. This argument is not worth any thing for though I did admit your antecedent it wold make against your self if I shuld reason with you by waie of comparison in this sort If he be blessed that bestoweth on the poore what is he that hath nothing to giue them if the conclusion be made by the contrarie what say you to this yet betweene your argument and this there is neither barrell better herring as for your consequent it is vainly intruded for if the poore can effect the blessednes of the rich the cause

father for we are taught by the Apostle Peter to obay God more than man Act. 5. 29. Wee ought to loue our worldly parents yet we must not offeÌ„d our heaueÌ„ly father for He that loueth father mother more thaÌ„ me is not worthy of me saith Christ Mat. 10. 37. we ought to feare our natural parents that haue gouernment of our bodies yet wee must be more afraide of our celestiall Father which preserues both bodie and soule and is able to cast them into hell fire Mat. 10. 28. whereupon I ground my argument that if Parents will profer and impose vpon their children such a match as tendeth more to profite than pietie more to content their greedy desire for lucre thaÌ„ their childrens godly choice for loue as this man hath doon to his daughter neyther they nor this mayde ought to depend on their Parents in this poynt what greater occasion of incontinencie can be giuen than to match a young and lusty maid against her owne minde with an infirme and decrepite person to satisfie an others pleasure what a crosse contract would this be and shall not the maide who hath made a fit choyce to her owne minde marry vnlesse she take such an old maÌ„ against her minde what say you shal the seuerity of of her Father abridge her liberty or depriue her of the lawfull remedy Nay more than that shall the maide increase in sin for want of her desire because her father wil not yeeld his consent vnlesse it bee to her disliking I say no. The Apostle telleth vs It is better to marrie than burne and yet she shall keepe her within the bounds of obedience because she doth it not of purpose in coÌ„tempt of her parents but in regarde of Gods glory to auoyd the occasion of euill Tich Indeede I must needes coÌ„fesse that to match a young maide with an olde man it is miserable nay then that which is more admirable some man that hath liued single aboue sixtie yeares will vpon a little fleshly fancie needes to the world yet he wil sooner angle for a frogge than a fish I meane he wil sooner catch a light minioÌ„ thaÌ„ couple with a graue matron and as the worlde doth wonder at him for his wantonnes in making such a match so his kindred which did hope to haue good of him are deceiued by this meanes for he will so much respect the trifling tricks of his Cosset that he wil not care to cast off the tried loue of his kindred whom of a loÌ„g time he hath put in hope of some great promotion by his death which no doubt by their duety diligence they haue deserued and at last doth recompence them with this delusion by his life to giue all to his young wife fie vpon flesh that rageth so furiously of men that haue no more modesty of age that yeelds no better grauitie for the grace of man consists not in proportioÌ„ but properties nor the glory of age in gray haires but in grauitie The dayes haue bin that men would not haue their possessions go out of the name Ruth 4. 5. but these accompt more of their filthy pleasure thaÌ„ their posteritie Moses made a law in Israel that he that had no issue should giue his inheritance to such as were of his consanguinitie for faile of such to some of his affinitie Nombr 27. 8. c. but these doe more regarde their greedy lust than a godly law Wee shall reade in the olde Testament that they might not sell any parcell of their possessions from their Kindred Ruth 4. Then with what conscience may these giue all away from them Good GOD what a straunge thing is this that those which goe holding downe their heads as though they woulde droppe into their graues shoulde bee casting vp their eyes a doting after girles when it were more meeter for them to make a couenaÌ„t with death than a contract with a damsel but it seemeth such haue liued longer for their yeares than their vertues that neither the decrepitie of their age nor the imbecilitie of their bodies can bridle their concupisence but they must further their infirmities by their owne follies the young flesh of Abishah say they did foster Dauid in his age this giueth a great light to their leuitie as though Dauid would make his deathbed a place of beastlynes when the text saith He knew her not 1. King 1. 4. and to couer their dotage they will carry this cloake for an excuse It is better to marry than burne as though rotteÌ„ wood could take fire so fast It is lawfull for them to marry I confesse yet not expedieÌ„t to match with moathers the original of such a marriage is grounded vpon no goodnes for he taketh her vpoÌ„ a burning vnbridled lust she him vpon a leaud desire of liuing the sight of such nuptials are ridiculous for who sees them that in derision will not say the old horse hath got him a youÌ„g fillie the succes of such a coÌ„tract is sorrowfull for there is no greater rage than the ielousie of man saith Salomon Pro. 6. 34. it is as cruel as death Cant. 8. 6. and who can bee more ielous thaÌ„ an olde man ouer his youÌ„g wife the end of such a vniting is but euill for imbecilitie and debilitie is a meane to cause his wiues inconstancie Then what reason should moue the olde man to make such a match or what maid well disposed will match with such a man my reason is It is not sufficient for vs to doe well but therwith to auoyd the occasion of euill although shee bee of an honest conuersation yet the taking of such an olde huddle will giue occasion to the worlde to iudge the worst VVhether the Father may lawfully disinherit his first borne PHilogus Children no doubt are a great blissing of God happy are those that haue them to increase his kingdome What ioye conceiued Elizabeth vvhen she found herself to be coÌ„ceaued with childe Luk. 1. 15 for barrennes was a great reproach among the Iewes How ioyful was Hannah when she had a childe for she was but vpbraided afore for her barrennes 1. Sam. 1. 5. What made the daughter of Iphtah desire two moneths to goe to the mountaines to bewaile her virginitie before she died was it not her barrennes for it was counted as a shame in Israel to die without children Iudg. 11. 38. The Grecian women accompted their age from that day they were Brides and not from the day of their birth for then say they we enter the world when wee haue children to take charge of When Rahel had for a time left child-bearing she was content to suffer her maide Bilhah to beare vpon her knees to couer her vnfruitfulnes as though it came from her Gen. 30. 3. for barrennes was counted as a curse because fruitfulnes came of Gods blessing who said Increase and multiplie barrennes is a signe of disobedience for the Lord hath promised to those

to Iehoram and why it is there said because he was the eldest 2. Chro. 21. 3. so that the prerogatiue of the elder is to be preferred aboue his brethren Phil. Is a man so bound to exalt his his eldeÌ„st son of dutie that he may not prefer others before him of desert May not the yonger haue preferment by beneuolence though the elder hath preheminence by birth I see no cause to the contrarie because I haue examples to coÌ„firme it Iehoiakim was the eldest son of Iosiah that good king 1. Chron. 3. 15. yet Iehoahaz his yonger brother was preferred to the dignitie royal before him 2. Kin. 23. 30. Esau was the eldest son of Isaac yet Iaacob his yonger brother got the blessing before him so that it is a matter not of coactioÌ„ but election to prefer the eldest Tych. I know not what you may vrge by argument but I am sure your proofes are altogether repugnant which vpon examination of your examples will appeare For Iehoahaz although he were preferred to the regall regiment a time before his brother it was by the choyce of the people and not by consent of his father yet he was deposed from the place within 3. moneths and Iehoiakim his eldest brother installed in his steade according to right 2. Kin. 23. 30. 34. As for Esau there wer three causes that might lawfully depriue him of his dignitie one was his owne greedines in selling of his birthright to his brother Iaacob Gen. 25. 33. Another was his brothers dissimulation which he practised with his father to get the blissing from him Gen 27. 19. The third was the necessitie of Gods prophecie to come to passe that the elder might serue the yonger Gen. 25. 23. So that all these examples do rather prolong the time to no ende than approue your proposition to be true Phil. Because you both conuince me of the time for tediousnes and of my speeches for prolixitie I will cut off manie curious termes and come briefly to the matter and according to my first motion let me common with you in this manner Is the eldest most dissolute and inclined to euill and are the yonger more diligent and forward to thriue hath the father bestowed a great portion of the other to prefer him by learning and brought vp these hardlie to take paines for his liuing is all his cost cast away vpon the other and haue these yet receiued no profit for their paines then what reason is there to tie golde to the girdle of him that is graceles and leaue a browne crust for them to chew that are wel giuen What wisedome to bestow abundance on him that will wast it and to leaue such to thriue with a penie that will prosper Are men so bound to prefer the elder of custome that they will iniure the yonger without conscience No no A wiseman will alter custome after discretion and dispose his wealth according to wisedome hee will not leaue his riches to him that is riotous for hee knowes full well that a broken vessell will holde no water that wealth in his fingers is like waxe aganst the fire one will consume with much heating the other with much handling hee consequently considereth that the leaud lauishing of his liuing after his death vvill bee an argument to others they vvere euill gotten by him selfe in his life hee vvill therefore make him his heyre not which is first borne but best inclined not the eldest but the excellentest he will I say giue most of his goods to such a one as by his owne life he shall haue foresight of his forwardnes to liue and not to such a one as hath no regard to be reformed in his life yea hee will make him the better that is most obedient and dutifull to doo him good this is the course Christians ought to take and for this they haue warrant by the word of God and thus it may be prooued Goods are the gift of God and he hath appointed vs not to doo as we list with them like Lords but to dispose them well as his Stewards therefore wee ought to haue a great regard of this to bestowe them on such where he that gaue them may be glorified according to the Apostles teaching VVhatsouer ye doe saith he do all to the praise and glorie of God 1. Cor. 10. 31. If one should giue his goods to his eldest Sonne that taketh his felicitie in venurie voluptuousnes or such like I would suppose the gift would be so far from Gods glorie that it would rather be a meane to maintaine than reclaime him from sin and shall he not make another his heire which is more worthie because he is elder and most wayward Why Iaacob was a verie godly man and had two sonnes Reuben Iudah Reuben vvas his eldest sonne yet he gaue his kingdome to Iudah Gene. 49. 4. What made him dispossesse his first borne of his priuiledge and Kingly honour Nothing but his improbitie for he vvas giuen so much to beastlines that he did not let to defile his fathers bed and therefore it is lavvfull for anie man vppon such leaude occasions to take the like course Tich If parents should alter their disposition vpon euery smal displeasure then they may make a Wil euery weeke and yet neuer a wise one in the ende A wise man hath reason to whome he giueth and therefore is resolute when he giueth he will be angry and yet sinne not that is he will not ready in his rage to diminish his gift for euery grudge but mitigate his wrath with wisedome hee may well put vp some displeasures that hath receiued manie pleasures if one offence shall make a man froward the remembrance of many forepassed benefits may purchase his beneuolence I speake this to this end there is many a good man that hath vngodly children yea and sometimes they are most euill that are eldest but yet it were pittie they should be depriued of their dignity Iosiah did not so much beate down Idolatrie as his eldest sonne after him did set it vp yet he possessed his fathers kingdome 2. King 23. 32 Iehoshaphat abolished al superstition as his father did afore but his eldest sonne after him did erect it yet he came to his fathers kingdome 1. Chro. 21. 6. and therefore God forbid the elder son should haue iniurie for euery light occasion for he runneth far that neuer turneth and though it be long it is better late than neuer Phi. I perceiue a great sound may come from an emptie Caske much pith from a peece of weake elder and a great flame of a little bundle of bryers but I will leaue the censuring of it to your selfe if I shoulde reason with a scholler I could forbeare him because he is my better or with one that is ignorant I would suffer him because he is simple but the wilfull I cannot permit because they are peeuish your examples I denie not are singular but your application is so

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