Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	evil_a	good_a	overcome_v	2,148	5	9.0851	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10738	A sermon against oppression and fraudulent dealing: preached at Paules Crosse, the eleuenth of December, by Charles Richardson, preacher at Saint Katherines neare the Tower of London	Richardson, Charles, fl. 1612-1617.	1615 (1615)	STC 21017; ESTC S121051	31,098	45

were the best And this is the generall complaint concerning sale wares that men care not how sleightly it commeth out of their hands and that there is nothing almost made so good and so durable as in former times Last of all they sinne in concealing from the buyer the faults of that they sell and so suffering him to bee deluded 2. â—ae q. 77. art 3 Thomas Aquinas speaketh very well to this point It is alwayes vnlawfull saith he to giue to any man occasion of losse or danger But the seller that offereth any thing to sell doth herein giue the buyer occasion of danger or losse in that he offereth him a thing that is faulty if by the fault thereof hee incurre danger or losse Losse if for such a fault the thing that is to bee solde bee lesse worth and yet hee for that fault will abate nothing of the price And danger if for such a fault the vse of the thing bee made eyther vnprofitable or hurtfull As for example if a man sell one a lame horse for a swift running horse or a ruinous house for a strong house or corrupted and poysoned meat for that which is good Whereupon saith he if these faults be secret hee doe not discouer them it is vnlawfull and fraudulent selling and the seller is bound to recompence the losse Yea this sinne is exceedingly condemned by the heathen man Cic. offic lib. 3. Who seeth not sayth hee what a thing this kind of concealing is and what a manner of man he is that vseth it Surely he is no plaine dealing man no honest man no ingenious man no iust no good man but rather a subtil a base a fraudulent a deceitful a malicious a cunning a slie and a crafty knaue But the Chapmen of these dayes are so far from making known the faults of the commodities they sell as that rather they doe of purpose darken their shoppes that the buyer cannot see what hee buyeth Isa 59 10. but must grope at noone day as if it were twilight By this practise as one sayth well they shew themselues to be the children of darkenesse and their deedes to bee the deedes of darkenesse yea they bewray that they haue a desire to doe euill and to deale badly For as our Sauiour sayth Ioh. 3.20 Euery man that doeth euill hateth the light neyther commeth to the light lest his deedes should bee reproued And therefore because they loue darkenesse more then light 19. let them take heed they heare not that wofull sentence denounced against them Binde them hand and foote Mat. 22.13 and cast them into vtter darkenesse there shall bee weeping and gnashing of teeth These are some of the vnconscionable practises that are vsed by Tradesmen in buying and selling and these are so common at this day as it is accounted a folly for any man to doe otherwise Euery body will confesse that plaine dealing is a Iewell but they say hee that vseth it shall die a begger Yea they traine vp their seruants Apprentises to these courses a EÃ² laudabilior quÃ² fraudulentior Aug. confess l. 1 And if any of them proue more cunning and crafty to ouerreach men that come into their shops then the rest hee is more commendable and better accounted of So that by that time they haue serued out their yeares partly by their owne inbred corruption and partly by their Masters ill example Mat. 23.15 as our Sauiour Christ sayde of the Iewish Proselites they become twofolde more the children of hell then their Masters are And thus much for the exhortation and the seuerall branches thereof The reasons follow His Brother The first reason as hath beene sayd is included in this word Brother and it carrieth great force and waight with it It was the argument that Abraham vsed to Lot Gen. 13.8 I pray thee let there bee no strife betweene thee and me for we are brethren And it was the argument that Moses vsed to the Hebrewes that stroue together Act. 7.26 Sirs yee are brethren why doe yee wrong one to another 3. q. 28. art 3. Now men are called Brethren as Thomas Aquinas obserueth foure wayes in the Scriptures First by nature and that eyther by birth as Iacob and Esau borne both of the same Parents or by bloud and so all mankinde are brethren Act. 17.26 For as the Apostle saith God made of one bloud all mankinde to dwell on all the face of the earth Secondly by Countrey and so the Apostle calleth the Iewes that were his Countrymen Rom. 9.3 his Brethren Thirdly by Kindred as they that come all of one stocke or linage and so our Sauiour Christ is said to haue brethren and sisters Is not this the brother of Iames and Ioses and of Iudas Mar. 6.3 and Simon and are not his sisters here with vs And yet wee know that his blessed Mother remayned a Virgin both before and after his byrth Fourthly by Affection I might speake of all these and shew the force of the argument in euery one of them but I will insist onely in the last which is chiefely meant in this place and indeede it is the strongest of all the rest and doth most of all binde vs to procure the good one of another Eph. 2.16 Rom. 12.5 Doct. it being our coniunction with Christ our head then in him one with another wherby we are al made one body and euery one one anothers members This then doth teach vs that it is a grieuous sinne for one Christian to oppresse or defraud another True it is not lawfull to offer violence to any man If there were no other reason yet euen in this very respect that hee is a man we must not doe him any wrong no though hee were our vtter enemy Mat. 5.44 As our Sauiour Christ saith Loue your enemies doe good to them that hate you c. And the Apostle exhorteth If thine enemy hunger feede him Rom. 12.20 21 if he thirst giue him drinke c. And bee not ouercome of euill but ouercome euill with goodnesse Much lesse must we hurt or harme those that are Christians of the same profession with our selues To this purpose there are seuen bounds set downe by the Apostle which if any thing will preuaile might serue to containe vs in our duety There is one body and one spirite Eph. 4.4.5.6 euen as yee are called in one hope of your vocation There is one Lord one faith one Baptisme one God and Father of all There is one body As in the naturall body there is no member more for it selfe then for the whole so it should bee in this mysticall body Those that are as it were eyes and hands must not oppresse the feet There is one spirite which is as it were a soule in this body which knitteth all the members thereof a great deale nearer then the members of the naturall body are coupled with ioynts

and hee that prouided this harbour and lodging for mee turned many poore people out of dores it cannot bee so comfortable vnto him as otherwise it would And therefore Solomon exhorteth men to honour the Lord but with their owne riches And the Apostle would haue men to leaue stealing and to worke with their hands the thing that is good that they may haue to giue to him that needeth That that is giuen to the poore must not bee gotten by vnlawfull means but by honest labour for as Saint Augustine sayth well (c) Quale est illud munus quod alter cum gaudio accipit alter cum lachrymis amittit What a manner of gift is that which one receyueth with ioy and another loseth with griefe When Dauid made prouision for building the Temple and saw how chearefully the Princes offered thereunto he maketh a solemn thanksgiuing to God acknowledgeth that they had first receiued all from God 1. Chr. 29.14 Of thine owne hand sayth he haue wee giuen thee That which men giue to God they must first receiue of Gods hand and not of the deuils hand For if it be vniustly gotten it is so farre from pacifying as it will rather prouoke the wrath of GOD against them Luc. 19.8 vnlesse with good Zacheus they first make restitution And therefore to conclude this point let mee say vnto them as Daniel sayde to the King of Babylon Dan. 4.24 Let my counsell bee acceptable vnto them let them breake off their sinnes by righteousnesse As wee haue tolde you before testified This latter reason is confirmed by the Apostles former testimony he had before seriously reproued them for these sins had denounced the iudgements of God against theÌ„ FroÌ„ this constancy of the Apostle we that are the Ministers of the Word are taught that we must not coldly and remissly reproue mens sins but oppose the threatnings of the Word the vengeance of God against them Isa 58.1 This the Lord coÌ„manded the Prophet Isaiah Cry aloud spare not lift vp thy voyce like a trumpet shew my people their transgression the house of Iacob their sins Ministers must be as Christ called Iames Iohn Boanerges that is Mar. 3.17 the sons of thunder they must thunder and lighten against vngodlnesse and sinne And therefore the Apostle giueth Timotheus a strait charge 2. Tim. 4.2 that in preaching of the Word he improue rebuke c. Tit. 2.15 And he commandeth Titus to rebuke with all authority And againe he sayth to Timotheus Them that sinne rebuke openly 1. Tim. 5.20 that the rest may feare The reason is euident For such is the dulnes of meÌ„s nature that of themselues they are not affected with any sense of Gods iudgements yea they are so blinded with selfe loue so hardned with the deceitfulnes of sinne that willingly they wil not acknowledge themselues to be sinners And therefore the Minister must pull the vizard from their faces and hold the glasse of Gods lavv before them whether they will or no that so they may see their sinnes and the vengeance due vnto them Thus did the Prophet Nathan with Dauid when hee lay in his sin for a time without repentance he telleth him plainely 2. Sam. 12.7 8 9. Thou art the man thus and thus hath God blessed thee and thus and thus hast thou rewarded him therefore thus and thus will the Lord be reuenged of thee And thus did the Apostle Peter with those secure careles Iewes who for the space of fifty dayes were not so much as once touched for their sin he laboureth to conuince their consciences that they had imbrued their hands in the bloud of the sonne of God Vse 1 This doctrine hath a twofold vse First it serueth to reproue those flattering Ministers who onely preach pleasing and smooth things vnto the people Isa 30.10 and sing them a song of mercy onely without any mention of iudgemeÌ„t who sow pillowes vnder mens arme-boles Ezech. 13.18 as the Prophet speaketh to make them sleepe more securely in their sins 1. Thess 2.5 The Apostle Paul tooke another course with this people for he taketh themselues to witnesse that hee neuer vsed flattering words And speaking of the abuses corruptions which the Corinthians had brought into the Lords Supper 1. Cor. 11.22 What shall I say to you sayth he shal I praise you in this Stapleton Domini in 3. quadrages I prayse you not whereupon one though otherwise none of the best sayde very well They are Ministers of Satan that dare promise peace to a wicked man without repentaÌ„ce And it is the greatest deceiuing that can be to secure a man that liueth in the state of sinne Vse 2 Secondly it serueth to reproue all such hearers of the word as cannot endure that the Minister should denounce threatnings of Gods iudgements against their sinnes Ezech. 13.10 Ier. 6.14.15 So long as the Minister doth daube with vntempered morter so long as he will heale their hurt with sweet words and stroke their head in their sinnes so long as hee will not open his mouth against their sinnes but rather will giue them a placarde to continue in them yea it may be wil runne with them to the same exercise of ryot 1. Pet. 4 4. hee is a Preacher for their tooth then they loue him commend him but if in conscience of his duety hee will rebuke them sharpely and not suffer them to sinne Leu 19.17 then they cry out of him as they did of the Prophet Ieremy Ier. 15 10. to be a contentions man and a man that striueth with the whole earth Thus did Abab with Michaiah 1. Reg. 22 8. There is sayth he another Prophet but I hate him for hee doth not prophesie good vnto me but euill I can neuer heare him but he vexeth me he is alwayes telling me of my sinnes And the Apostle sayth that the Galatians accounted him their enemie because hee tolde them the truth Yea Gal. 4 16. if it be possible they will finde some cauill or other against their doctrine that so they may accuse them as enemies to the State As Amasiah that false Prophet complayned of Amos that hee had conspired against the King Amos. 7 10. that the land was not able to beare his words And if their words will serue hee shall hardly escape without violence As Ieroboam when the Prophet threatned Gods iudgements against him for his idolatry hee cryed 1. Reg. 13 4. Lay holde on him And Amasiah sayde to another Prophet in the like case Haue they made thee the Kings Counseller cease why should they smite thee But this is a more grieuous sinne then men are aware of Solomon sayth Prou. 29 1. A man that hardneth his necke when hee is rebuked shall suddenly bee destroyed and cannot be cured And doubtlesse the time wil come that they shall curse the time that euer they gaue credite to flattering Preachers As the Church complaineth in the Lamentations Thy Prophets haue looked out vaine and foolish things for thee Lament 2 14. they haue not discouered thine iniquity to turne away thy captiuity c. Confessing that if their Prophets had dealt sincerely with them and brought them to the sight of their sinnes they had repented of them and so had not gone into captiuity Nay it is the greatest token of Gods anger that can be when he sendeth such clawbacke Ministers vnto a people Hos 9.7 As the Prophet plainely sheweth The dayes of Visitation saith he are come the dayes of recompence are come Israel shall know it And because the people might obiect Our Prophets tell vs otherwise they perswade vs that God is a mercifull God and that hauing set his loue vpon vs to make vs his peculiar people hee will not thus reiect and cast vs off Therefore the Prophet meeteth with them in the next words Doth your Prophet Zanch. in locuÌ„ sayth he tell you so then the Prophet is a foole and the man of the spirit that is the false Prophet that boasteth he hath the spirit of God and that hee speaketh by it is mad And whereas they might obiect further Why then doth the Lord send vs such Prophets He answereth that for the multitude of their iniquities therefore the hatred of God is great against them And therefore Heb. 13.22 to shut vp all in a word let vs be perswaded to suffer the words of exhortation And howsoeuer it may bee harsh and vnpleasing at the first yet if euer it please God to bring vs to repentance then as Solomon sayth Pro. 28.23 Hee that rebuketh a man shall finde more fauour at the last then hee that flattereth with his tongue FINIS

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