Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	blessing_n	commit_v	good_a	19	3	2.0923	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01972	An exposition on the vvhole fifth chapter of S. Iohns Gospell also notes on other choice places of Scripture, taken by a reuerend diuine, now with God, and found in his study after his death, written with his owne hand ...	Gouge, William, 1578-1653.; Pemble, William, 1592?-1623.	1630 (1630)	STC 12114; ESTC S103283	240,568	389

vnprofitable and hurtfull Prou. 18.9 Yea all slothfull seruants are theeues robbing their masters of their best paines labour which is as due to them as meate and drinke to seruants Such idle seruants are those who if they bee sent of a businesse will haue much talke and prate about it before it can bee done Prou. 14.23 It is also hurtfull for themselues for hee that is slothfull for his master will seldome be diligent for himselfe 3 Lastly herein is required Faithfulnesse a chiefe and principall dutie of seruants and to bee referred to the whole manner of their obedience This is implyed too here by good will and in that must serue their masters as doing the will of God whose will it is that euery one bee faithfull in his place And it is expressely commanded Tit. 2.10 And the Apostle takes it for a ruled case Heb. 3.5 implying that if he were a seruant hee must be faithfull for this were those seruants that receyued the Talents commended by Christ Mat. 25. and thus Christ himselfe was faithfull Hebrews 3.2 Reason of it is because seruants are stewards and must giue an account of their taske committed to them as Luk. 16.2 both to their masters and to God who will finde them out if they bee vnfaithfull Contrary vnto it is fraud deceit vntrustinesse theeuishnesse c. In seruants whereby they bring vnto their master hurt and damage But not to insist in the generall let vs see more particularly wherein this faithfulnesse is required This is 1 In regard of their masters goods in a double respect 1 In keeping safe all such goods of their mastâ—rs as are committed to their charge that through their carelesnesse and negligence nothing be lost thus was Ioseph faithfull that his master durst trust him with aâ—l that he had Gen. 39. And Iacobs examplâ— is a worthy patterne for aâ—l seruants Gen. 31.38 39. Where also we see that if any be impayred and lost by seruants negligence it doâ—h indeed belong vnto them to make it good That word which the Apostle vsâ—th 1 Tim. 6.20 ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ is a metaphor taken from seruants â—or this is the end why they receiue them into their homes and put them in trust with their goods themselues being then more secure and not looking to them so much as otherwise they would trusting vpon thâ—ir seruants faithfulnesse Contrary to this is carelesnesse in seruants and want of due circumspection whereby many times great harme comes to their masters estates as in not taking care to their fire and candle not shutting their doores and windowes suffering their clothes to be spoylâ—d their meate which is soared to mould and spill contrary to the practice of Christ Math. 14. 15. Iohn 6.12 And for sâ—ruants in the countrey that leaue opâ—n gateâ— and gaps letting in other mens catteâ—l to wrong thâ—ir masters especially in haruest time and the like 2 That they doe their best and vttermost indeauoâ— to increase thâ—ir masters estates then they maâ— be the better for them as Gen. 30.27 29 30. Math. 25.20 22. This must be added to the former for the seruant that did but oneâ—y keepe his Talent was an vnprofitable seruant Math. 25.26 Contrary to this is fraud and deceit of seruants in purloyning from their masters or detaining from him that which is due vnto him Titâ—â— 2.9 whâ—re the word vsed ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ signifieth to dâ—â—aine any thing to ones â—elfe that bâ—longs not to him and it to put apart to his ã€ˆâ€¦ã€‰ did Act. 5.2 wherâ—â—â—s word is likâ—wiâ—â— vâ—â—d And â—hâ—s fraud is not onely in appaâ—â—nt thâ—â—â— as in taking mony ã€ˆâ—Šã€‰ of â—heir masters pursâ—s boxes and counâ—â—rs c. but in morâ— sâ—cret prâ—cticâ—s also as in puâ—ting into their account of expences more than they ought in lâ—auing out of their receits somâ—what which they shouâ—d hauâ— put in as did that vniust steward Luke 16.6 7. whom Christ commâ—ndeth not for his faiâ—hfuâ—neâ—se but for his wisdome in proâ—iding for himsâ—lfe likewiâ—e in spending more about their mastâ—rs busiâ—â—ssâ— than neâ—dâ—th wâ—â—n they sell a thing for more than thâ—ir mastâ—r sâ—â—tâ—th pricâ— to keepe that vnto themseâ—ues which doâ—h indeâ—â— bâ—long vnto their mastâ—rs Also by inuâ—igliâ—g awaâ— their maâ—tâ—rs customers against thâ—y seâ— vp thâ—mâ—elues By receiuing gifts without theâ—r masters knowledge c. Oâ—iâ—ct But some sâ—ruants will say My master holds mâ—e shorâ— and kâ—epes from mâ—e my due therefore I may helpe my seâ—fe Answ A sinne in thy master cannot excuse a sinne it thee Did not Laban wrong Iacob and deale hardly with him Yet we see Iacob vsed no dâ—ceit to helpe himselfe but wee see how God blâ—ssâ—d him for his faithfull seruice 2 This faithfulnesse is required in regard of businesse committed to them in the execution whereof they ought to be faithfull That is besidâ—s speedinesse and diligence before spoken of they must feare the Lord that their mastâ—rs busines may prosper vnder their hands without whose blessings nothing succeeds well Wherefore in seruants there is a double bond to tie them to Religion piâ—â—y and the feare of God both their own good in reâ—pect of themselues and also their masters good which may come by a prosperous successe of their businâ—sse and for this cause they ought â—o pray for Gods blessing vpon their labours as did Abrahams seruant Gen. 24.12 and to giue thankes for any good successe as that good sâ—ruant also did vers 2â— This being a meaâ—e to mooue God to continue his blâ—ssing another time Contrary to this is irreligion and prophanenesse in seruants who in stead of a blessing bring a curâ—e vpoâ— their mastâ—rs family aâ—d therâ—by doubâ—e their sinne in that they not onâ—ly dâ—stroy their owne soules but bring also damage vnto their masters 3 In respeâ—t of thâ—ir masters councels and sâ—crets that â—hey conceale thâ—m as Ieâ—â—miah did Zâ—ackiâ—hâ— Ierem. 38.24 27. This is a property of a faithfull heart Prou. 11.13 Prouided that thâ— matter they conceâ—le be not to thâ— hurt of thâ— State the Chuâ—ch City and place whâ—re they are or any particular mâ—n Thus did Ionathan reueale Sauls counsels vnto Dauid Contrary to this is a trâ—cherous blabbing abroad of such secrâ—ts as are to be concealed Prou. 11.13 and 2â— â—9 which is the vsuall practice of seruants when they meet toâ—ether still to be taâ—king of housâ—-businessâ— and what is done at home Hither also is to be refâ—rred the concealing of the iâ—firmities of their masters aâ—d yet nothing more common among seruants thaâ— still to be talking what faultâ— such a one haâ—h â—nd such a one c. 4 In regard oâ— their fellow seruants faithfulnesse iâ— required of them in being a good â—xample vnto them by stirring them vp by their good coâ—nsell to be faithfull and conscioâ—â—â—le in their seruice and by helpiâ—g them whâ—n the grâ—aâ—er burdâ—n is laid vpoâ— them Contrâ—â—y to ã€ˆâ€¦ã€‰ when onâ— will bâ— enticing oâ— aâ—other from that dâ—ty which they owe â—nto their masters

is the Law sayd to be better then gold then much fine gold of Ophir So excellent mysteries are therein contained as neuer entred in mans heart yea the Angels desire to looke into them 1. Pet. 1.12 Such mysteries as concernes not our worldly wealth but the saluation of our soulâ—s In regâ—rd of which the mysteries of all other bookes are straw and stubble drosse and dung And indeed what learning haue other bookes that is not in the Scriptures For dost thou delight in Truth This Word is the Woâ—d of Truth both for the Author for the matter and for the effect giuing vs assurance that it is the truth Wouldest thou haue deepenesse and profound knowledge Where 's greater profoundnesse then in the Scripture Wouldest thou bee an Antiquary Here is a story from the beginning of the World Delightest thou in the Law Here is the ground of all lawes whence they spring issue Delightst thou in Histories Heere are all sorts admirable for pleasure and profit Or in Chronologie No where is the like for truth or for length of continuance euen for 4000. yeares in seueral persons lineally descended from Adam to Christ Now the Word saith S. Paul to Timothy 2. Tim. 3.16 is profitable first to teach secondly to conuince thirdly to correct and to instruct According to these properties let vs make seuerall vses Vse 1. This then teacheth vs first that therefore we ought to know the ground of those things that we beleeue we must search the Scriptures 2. That it is necessary that the Scriptures be translated that all may search 3. That the Scriptures are plaine or may be vnderstood by those that will search else why should we search 4. That the Scriptures are a sufficient rule and direction and therfore Christ bids them search in the Scriptures and no where else 2. This refutes the errors of the Papist who haue many positions cleane contrary vnto this Doctrine as 1. That people are to be kept in Ignorance 2. That the Scriptures must bee read in an vnknowne tongue 3. That Traditions Fathers and Councels must bee ioyned with the Scriptures 3. For Correction It serues to reproue diuers sorts of men Some care not to reade the Scriptures but of all bookes make lest account of it Chronicles Histories Playbookes are often read the Scriptures seldome Some will not suffer a Bible to be in their houses and count it a reproach to carry a Bible to Church Some will reade at Church and turne to places as they are quoted but neuer at home their businesse suffers them not who yet are better then many that will bring other bookes to Church and while the Minister is preaching reade those Some content themselues to haue read ouer a number of Chapters at a time without any further search Some read and labour to search out the true meaning of places but all is that they may know the occurrences of things bee able to reconcile places and maintaine them against the Aduersarie who yet faile in this duty in that they are not cast into the mould of the Scripture and by their search doe not finde out the hidden Pearle Christ Iesus 4. For Instruction it shewes that this is a duty belonging to all to performe and for our Direction in searching of the Scriptures it is necessarie 1. That we haue the Scriptures in our houses in our closets that wee reade them diligently and frequently with study and obseruation that we attend to reading hauing thereunto appointed times at rising at going to bed that besides publike reading in the Familie we vse priuate reading by our selues Not to tie our selues to reade ouer three chapters a day so to reade the whole Bible in a yeere but that we mark what bookes are easie what more difficult what best retained in memory what more hardly and according to make choice of places and to reade those that are most needefull and profitable for vs and such bookes as are hardest as the Epistles of Paul and the Poeticall bookes Iob Psalmes c. to read them often 2. That we doe not reade without calling vpon the Name of God for direction to open our eies that we may vnderstand his will 3. That wee reade with a minde to subiect our seluess to it 4. That in reading we gather no collections contrary to the Analogy of faith contained in the Creed Commandements and Lords Prayer 5. That in those things wee vnderstand not wee seeke for such helpe of others as we may for the finding ouâ— of the truth c. The reasons brought to coÌ„firme this precept are two the first is taken from that opinion which they had of the Scripture to whom Christ directs this exhortation For in them ye thinke c. Herein consider first The Substance of the reason Which is that the Iewes thought in the Scripture to haue eternall life Which is not layd downe as a false opinion but as a true and orthodoxall ground the more also to checke them who although they had so good an opiâ—ion of the Scriptures yet did not search them Doct. The Scriptures were written for our saluation that we might haue eternall life Ioh. last and last vers For they first declare in generall the good will of God to saue man secondly they shew the meanâ—s whereby wee are saued Thirdly they woâ—k Faith wherâ—by we come to be partakers of this meanes From the Inference of this reason note first That all that haue the Scriptures in high account doe not make true profit and benefit by them as the Iewes here And so did they highly esteâ—me of Moses and yet beleeued him not Secondly that the good opinion that we haue of the Scriptures ought to stirâ—e vs vp to search them else it will be a witnesse against vs. 2. The second point to be noted is the manner of laying it downe yee thinke not haue for they missed of it DoctÂ· Many looke for life and saluation that in the euent â—nd issue are deceiued Rom. 11.7 thus doe all Heretikes Idolâ—ters c. The reason is because they mistake the ground they build oâ— a wrong foundation they cast anchor on quicksands that â—n the end swallowes them vp Vse Note this against such as thinke they may bee saued in any religâ—on so they haue a good conceit 1. Thes 5.20 2. To discouer the value hope of many that professe themsâ—lues Chrâ—stians who whatsoeuer they doe yet will say they â—eane well and haue a good intent The second Reason is in these words They are they which â—â—stâ—fâ—e of me Because the Scriptuâ—es giue witnes vnto Christ whiâ—h in that it is added aâ— a reason and motiue to search ã€ˆâ—Šã€‰ Scripturâ—s it giues vs to vnderstand first That Doct. Christ Iesus is the maine and chiefe Treasure contained in them Runne we through the whole Scripture we shall finde this true how it alwayes points at him Luk. 1.70 Luk. 24.27 Act. 10.43 For Christ is the onely Author and meanes whereby we attaine

will be a meanes that they shall haue more faithful seruice if they can plant Religion in the hearts of their seruants 3 Of seruants for if the master will doe any good for his seruant this is the greatâ—st good hee can doe and so if it be truly wrought in the seruant hee will acknowledge hee could not haue receiued a greater good 4 Of Church and Common-wealth for being faithfull in the family they wilâ— be faithfull in the other also and this also will make them to instruct their owne seruants another day Direâ—tions are 1 That there be daily instruction information and ctaechizing and if this course continue though it be but a little at a time yet great profit and increase of knowlege will come thereby 2 To cause them to come to the pâ—blique mâ—nistery of the Word Exod. 34.23 Thus Christ came to the Temple and Synagogue with his Disciples who were his seruants attendants on him So did Cornelius Act. 10.33 We are all here c. And this is expresly commanded in the 4 Commandement for this will strengthen their faith when they heare those things publikely taught which they haue learned in priuate 3 And as to come to the Church so also to cause them to tarry there 4 To pray for them that both the priuate and publike meanes may be â—ffectuall Contrary is 1 The practice of most masters whose conceit is that they are not bound vnto this duty but if they pay them their wages c. it is enough They will obiect Why wee made no such couenant with them to catechize them and the like Answ There is a double bond wâ—ereby they are bound vnto their seruants 1 Of compact and couenant And thus wages c. is due to seruants 2 Of their place and office what it is that God requireth at their hands And thus thâ—y haue couenanted no such thing with seruants yet must they instruct them because God hath commandâ—d and their offâ—ce râ—quireth it 2 They faile heerein who lay so much worke vpon their seruants that they can haue no time for religious exercisâ—s 3 Thosâ— that kâ—â—pe their sâ—ruants from Church and send thâ—m hiâ—her and thither on the Sabbath day 4 Such as make feâ—â—ts in their houses on the Sabbath day And hâ—nce it is that in many housâ—s inferiour officâ—rs â—r goe to Church but once in a yeâ—re to recâ—â—â—e 5 Those â—hat â—re so long a dressing c. thaâ— theâ— come to Câ—uâ—ch in no time their sâ—ruants also tending on thâ—m 6 Such as will haue their seruants attend on them to the Church but thâ—n thâ—y maâ— goe whither they will so they comâ— when seruice is done to bring them home againe 7 Such as neuer examine them how they profit c. For their body 1 In health the duty is to allow them that which is meet for the preseruation of hâ—aâ—th as to aâ—ford them food for quantity suâ—ficient for quality wholsome mans mâ—at as wee say for time seasonable 2 Apparell nâ—cessary against heate and cold and also decâ—nt and comely 3 For labour that it be moderate not too much to opprâ—sse them 4 To allow them râ—st at those two ordinary times the night and on the Sabbath day Contrary is when masters regard not their seruants health but care not how they vse them in all the former points 2 In sicknesse to prouide things needfull for them to vse the best meanes of recouery and if thâ—y die to bury them according to their place For their estate The 1 duty is That masters pay vnto seruants their wages Here is requirâ—d 1 that their wages bee according to equity sufficient for them to prouide things necessary 2 That it bee paid in season at the time couenantâ—d yea in kindnâ—sse if neede bee before-hand 3 To pay it with the most Contrary is 1 When as masters vniustly detaine their seruants wages and neuer pay them this is a crying sinne 2 When they â—oath to pay it and long in holding it backe that seruants must aske and aske againe till they bee ashamed 3 When they alter their seruants wages and seeke to diminish them as Laban did toward Iacob 2 Duty is so to dispose of their seruants and order them that after their time is out they may liue of themselues therfâ—re 1 to keep them still imployed 2 In such things as may be profitable to them hereafter 3 To vse inspection ouer them to see that they performe their duty 4 To suffer them to set vp after their time is out Aberrations are 1 When the master hath no carâ— for the time and so harbors Idle-packes in his house that haue no imployment 2 Such as enuy to their seruants the mystery of their trade 3 Such as will vse all means to hinder their seruants from setting vp of themselues indeauouring to keepe them still seruants as long as they liue Equity the second point is shewne in this that mastâ—rs doe distinguish and put a difference betweenâ— good and bad seruants and if they bee good indeed to respect them accordingly and to haue them in price and good estâ—eme to commend them to recompence them to passe by and winke at an offence when they are going away not to suffer them to goe away empty but to helpe them in their setting vp and in their marriage Contrary is when masters make all alike yea a seruant that hath beene a long time good and faithfull vnto them at his going away they will picke a quarrell against him and so turne him away with nothing In regard of the power that masters haue this is their duty That they keepe within compâ—sse of their poweâ— not to go beyond it as not to coÌ„mand aâ—ything vnâ—awfull or vnmeete in regard oâ— tâ—e aâ—e sâ—xâ— coâ—dition or conscience of thâ—ir seruaâ—ts or any thing that may endâ—nger their life for they haue no power ouer it 3 That the master let his seruant bâ—e free in his marriage not inforcing him to take one or other 4 In putting him off to another master which hee hath power to doe that the master bee carefull to make choice of such a one as should dâ—ale with him as himselfe would haue done that this change may bee for the good of the seruant Contrary aberrations bee 1 When the master makes his will a rule 2 When hee shall cause the vntimely death of his seruant not onely by open murder but by being an occasion to bring him within danger of the law or by thrusting him to maintaine quarrells or so beating of him that death doe follow 3 When hee shall inforce marriage vpon his seruants 4 To passe them ouer to men vngodly and wicked either of no calling or of an vnlawfull calling And knowe euen your Master also c. Hauing finished the duties there comes in the next place to bee considered the Reasons to moue masters to performe which are layd downe in these words The argument in generall is drawne from that place of subâ—ection

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