Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	due_a	fear_n	tribute_n	2,900	5	10.7895	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12100	Lectures or readings vpon the 6. verse of the 22. chapter of the Prouerbs concerning the vertuous education of youth: a treatise very necessary for all parents in this corrupt and declining age of the world.	Shelford, Robert, 1562 or 3-1627.	1602 (1602)	STC 22401; ESTC S114782	69,487	141

art that wilt bee a good souldier of Christ Iesus and doe him true and faithfull seruice because he hath raunsomed thee from the tyrannie of the diuel thou must renounce and denie from thy heart all vngodlines and that is all that prophanenes of mind wherein before thou diddest liue wheÌ„ thou regardedst not God nor religion and all worldly lustes that is all the lustes of the flesh the lust of the eyes and the pride of life as Saint Iohn teacheth vs 1. Epist. 2.16 all which are the verie armes ensignes which the deuill the prince of darknes beareth against thy deere Sauiour and redeemer Now after that thou hast washed thy hands from all vncleanenes and renounced the deuill with all his adherents the world the flesh art now become embaÌ„ded in the Lords troups now thou must next learne how to stand in Gods aray what is the whole duety seruice which he requireth at thy handes This consisteth in these three parts as we are here taught in this text first in liuing soberlie to our selues secondly in liuing righteouslie to our neighbours and thirdly in liuing holily or godly towards god In these three points wholy standeth the seruice of God so much as of man is required The first second parts are contained in the second table of Gods law the third is contained in the first Now in the first part of Gods seruice following the order of our text beginning at our selues and rising as it were by steps from the lowest to the highest is to liue soberly towards our selues this is to gouern our own bodies and persons in such measure and comely behauiour as that the Lord who is the continuall beholder of all our actions as well priuate as publike and as well secrete as open bee not offended at vs. Wherefore here euery man must learne to temperate and moderate himselfe in his speech in his gesture in meate and drinke in apparell in pleasures in paines and labors and generally in whatsoeuer concerneth a mans owne person and in all his lawfull liberties so that our speech may not be too rough nor too ridiculous our gesture may not be too light nor too lowring our meate and drinke neither too much nor too delicate our apparell not too gay nor too sluttish our pleasures neither too long nor in bad causes our sorrowes not for euery vain losse nor in any defect or excesse and our labours such as may rather preserue life then quench it in all which we must alwaies hold this rule to consider not what we are able to doe but what is most meete to bee done agreeable with our estate wherein wee may not flatter our selues and seemelie both before God and man This sweete sobrietie is the honest grace and flower of our life which whosoeuer wanteth hee commeth too short of that duetie which God requireth at his handes being vnthankefull to God who hath redeemed him to liue in such an honorable estate offensiue to men and angels and hurtfull to his owne soule and body For what is the cause why our soules corrupt and stinke in the filthie lustes and pleasures of the flesh in al manner of excesse riotous kind of liuing but because they want this sale of sobriety wherby they shold be kept sweet why canst thou not endure to beare the labours of Gods seruice why dooest thou waxe faint in prayer why doest thou thinke it long to heare why doest thou thinke much to streine thy heart vnto God in the zeale of thankesgiuing and why canst thou not away to carie patieÌ„tly the easie yoke of Christ Iesus why thou hast not beene acquainted with sobrietie which is as it were the yoke to holde all men within their religious and vertuous endeuours Againe let vs come to the duties of the second table and aske what is the cause why wee cannot liue within the compasse of them Why doe some lift vp the heele against their gouernours like the vntamed horse why doe others liue in continual contentions and fightings like the sauage wolues and Tygers Why do some wast their strength in pleasures as the flame which consumeth the tallowe and why doe other neglecting the tender budde of their decaying stocke draw all through their owne throats while their wife and children starue for hunger and why doe other enuying the age to come gape vpon all things present like Behemoth as though they would make an end of the world with themselues and why do other some kindle such discord amongst their neighbours by that fire of the tongue as Saint Iames calleth it that it can neuer after bee quenched vnto the death and why is hell let loose within our selues to disturbe all the powers and sences about vs with wicked thoughtes lusts why this vertue of sobriety is absent from vs. So that take away sobriety and you vndoe all Religion Wherefore you good parentes you which haue a care of the posteritie and of the Church of God to come and you which thinke nothing too deere for the redemption of your own soules and the soules of your children shewe your thankefulnes vnto GOD in instructing your houshold teach them holines towards God and righteousnes towardes men and teach them not onely holines and righteousnes towardes God and men but also traine them vp in sobrietie towards themselues for this is the locke and key to religion it is the yoke of our life it is the salt of our soules it is the grace of all our actions O you good youth I call to you which loue the Lorde I call to you which honour all those which giue you good instruction and I call to you who had rather dye an honest and godly death while you are young then to liue in the filthie pleasures of sinne for a season and in the ende to bee cast awaye eternallie embrace this noble vertue of sobrietie if there bee anie vnderstanding if anie loue of vertue if anie zeale of chastitie if anie courage for good thinges fulfill my desires in the Lorde who loue your soules so deerely and God almightie raine downe a blessing vpon you 2. The second part of Gods seruice is to liue righteously towardes men and that is to giue euery man his due and right Giue to euerie man his due saith the Apostle Rom. 13. Tribute to whome yee owe tribute custome to whom custome feare to whome feare honour to whome vee owe honour Owe nothing to anie man but to loue one another for hee that loueth another hath fulfilled the lawe Nowe this whole duetie of louing our brethren and in giuing euery one his due we may generally comprehende in this diuision First in honouring and obeying our superiours and gouernours secondly in relieuing our inferiors and all such as stand in neede of our helpe and thirdly in being kinde to our equalles and louing to all For the dueties towardes our superiours the subiect must honour his magistrate with obedience

as occupie not their owne place but are in Christ stead vnto vs 2. Cor. 5. in terming our parents fathers after his own name therfore now we will reuerence theÌ„ not sleightly or for fashioÌ„ sake but for Gods sake for his holy ordinance sake though they be not worthy of it And this is taught in many places of S. Pauls Epistles Submit your selues one to another in the feare of God Eph. 5.2.1 in singlenes of your hearts as vnto Christ. Eph. 6.5 with good will seruing the Lord and not men vers 7. And whatsoeuer yee doe doe it heartily as to the Lord and not to men Oh if all our duties were done as vnto the Lord what lights should we bee vnto the world shining in all honest and godly conuersation but now we looke only vpon men and therefore Gods ordinance is neglected and our dueties peruerted Thus haue I drawne before your eyes as in a faire table the liuely picture of good maners the which if we would imitate we shold lead such a comely life before others as that euery man would be glad of our coÌ„pany we should then bee looking glasses for the ruder sort to dresse themselues by and we should beautifie Gods Church euen to the eye of the world For as y e material sanctuary had his outward ornaments as gold siluer pretious stones silke purple fine linnen and such like so the spiritual sanctuary which now consisteth not of wood and stone but of the soules of christiaÌ„s besides religion which is the inward beautie it must haue also the outward ornaments which are good manners and comely behauiour that nothing may be wanting vnto the due honour and dignitie thereof Now by Gods blessing we are come to the third and last part of the childs way which is the chiefest and highest of all the rest wherein that I might instruct parents with more facilitie profitable application I haue made choise of this text Psal. 130.3.4 If thou O Lorde streightly markest iniquities O Lord who shall stand But mercie is with thee that thou maist be feared THe partes of this text are three and so y e summe of al diuinity is threefold too The first is to teach vs our miserie in our selues contained in these wordes If thou O Lorde streightly markest iniquities O Lord who shall stand The second is to shew vs a meane how wee may escape out of this miserie and this meane is the only mercie of God in his sonne Christ Iesus expressed in these wordes But mercie is with thee The third part is to teach vs what wee ought to doe when we are deliuered froÌ„ our miserie that is to feare God vnder which word is coÌ„prehended the whole seruice of God and all that thankefulnesse which is required at our hands for our saluation redemption this is conteined in the last words of this text that thou maiest be feared For whom wee feare him wee would not offend and whom we would not offend his will we would obey and whose wil we obey him we honor serue and worship Now the literall plaine sense of the first part of this text is this O Lorde if thou shouldest deale with vs according to iustice and the streightnes of thy lawe no man that liueth were able to stand before thee but hee must needes fall vnder thy reuenging hand the tortures of thy iudgements This lesson euery pareÌ„t must teach his children to vnderstande and confesse For vntill they knowe howe much they are endangered to God and in what a fearefull estate they stand by reason of their sins and vntill they knowe what a great God the Lord is so mightie in power that he is able to cast all the world downe headlong into hell and that hee will doe so indeede except they craue mercie at his handes turne vnto him seeke his fauour and indeuour to please him before I say they knowe this and this knowledge be deeply setled in their harts they will neuer seek after god but dwel stil in their old estate because they thinke it is good enough vntill death set vpon theÌ„ vnawares they be cast away eternally Wherefore here the first thing that parents are to beate into the heads of their children is the greatnes of God his infinite power and fearefulnes insomuch that seeing hee hath made all mankinde of the claye of the earth as the potter doth his pottes and when hee hath done so hee may breake them all to peeces againe and who shall saye what doest thou euen so if God after he hath made vs shall condemne vs all to hell which hee may doe if it please him which of vs all dare open his mouth against him If thou O Lorde streightly markest iniquities O Lord who shall stand O Lord if wee had offended but an earthly maiestie or if we had transgressed but a temporall lawe or if wee were brought but before the barre of one of the monarches of the earth we would not so much tremble and quake though our cause were capitall for they can doe no more but kill the bodie but thou if thou wilt canst kill both soule and bodye in hell oh who would not feare thee If thou takest displeasure against vs who shal turne thee to mercy Yet he is of one mind saith Iob who can turne him yea he doeth what his minde desireth And againe in the ninth chapter hee saith If wee would dispute with him wee could not answere him one thing of a thousand For though I were iust yet could I not answere but I would make supplication to my iudge If we speake of strength behold he is strong if wee speake of iudgement who shall bring me in to pleade If I washe my selfe with snow water and purge mine handes most cleane yet shalt thou plunge mee in the pit and mine owne cloathes shall make mee filthie Wherefore here teach al your children to cry out when they make their humble prayers and supplications vnto God If thou O Lorde streightly markest iniquities O Lord who shall stand The second thing which the parent must teach his childe is to know his miserable estate in Adam The Lorde in the 51. chapter of the prophecie of Esay saith vnto the children of Israel Looke vnto the rocke whence yee are hewen and to the hole of the pit whence yee are digged so you must call vpon your children to looke vpon Adam their great grandfather out of whose loynes all nations and people of the earth are digged And here first in that the Lord vseth a metaphor of a rocke a pit and digging you must teach your children that they are no better then the dust of the earth as wee may reade in the creation of man Gen. 2.5 and that their hearts naturally are as hard as any flint to receiue grace and being but dust and voide of all goodnes so soone as euer the breath of the Lord bloweth vpon them

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