Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	word_n	world_n	write_v	2,445	5	5.4335	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01312	A godly and learned sermon, preached before an honourable auditorie the 26. day of Februarie. 1580	Fulke, William, 1538-1589.	1580 (1580)	STC 11434; ESTC S112721	22,921	68

ordreth disposeth al euil which is a per uerting of y t good which coÌ„meth from God proceedeth from Satan the corruptioÌ„ of mans nature so y t he conuerteth y e same alwayes in y e end to his glory the benefite of his elect as we see in y e persecution of y e wicked the infirmities of the godly yet is he by no meanes to be charged as the author cause of sinne euill If this wil not satisfie you but y t you will further vrge me with that questioÌ„ of the Maniches whence coÌ„meth euil seing nothing but good coÌ„meth from God yet you affirme y t God is the cause of all things I wil answer as I haue learned out of the ancieÌ„t writers who wer troubled with y t sect of y e Maniches which affirmed y t there were two beginnings When it pleased y e almightie to shew foorth his infinit power wisdom goodnes in y e creation of things visible and inuisible bodily spiritually it pleased him for y e illustratioÌ„ setting forth of y e glorie of his goodnes to ordeine for so they haue taught me to speake y t euil shuld proceed out of y e frewill of his reasonable creatures And this his ordinance is good For although euil be naught and cursed be he y t saith euill is good yet y t there shuld be euill which is Gods ordinance it is excelleÌ„t good If this seem strange to any man I wil make it plain by two manifest reasons the first is the excellencie of goodnes can not so well appeare be knowne as by y e comparison of the contrarie which is euill Therefore it is perfect good that euill should be for the manifestation of that which is good we see that in all y e creatures and workes of the world GOD hath ordained that his glorie should shine in contraries As to the intent y t the beutie and glory of light should be seene and knowne to be such as it is he hath ordained darkenesse For if he had created light to be perpetual without any change of darknes how had it ben possible for men although liuing in the light to haue knowne the excellencie of light so should God haue ben defrauded of y e glory of so beutifull profitable and coÌ„fortable a creature Therfore euen as by darknes we learne how to esteeme light and by bitter that which is sweete and euery other thing by his contrarie euen so by the deformitie of euill we are taught howe great is the excellent comlines of that which is good therfore the ordinance of god that there should be euill is perfect good Althtugh this reason be plaine inough yet the second reason is more manifest euen to y e meanest capacities For y t the glorie of gods mercie might appeare in the saluation of his electe and his iustice in the condemnation of the reprobate it was necessarie that there should be euil and so necessary that otherwise there should haue bene no matter for the mercie and iustice of God to worke vppon For if there shoulde haue beene no sinne nor euill wherein shoulde the mercie of GOD in pardoning and forgiuing of sinnes haue bene seene if there should haue beene no transgression howe shoulde the glorie of Gods iustice haue shined in punishment Ye see therefore that God by no means may be compted the author of euill which he hath not created made or wrought but ordeined that it shoulde proceede from the freewil of his reasonable creatures for the illustration of his glorie Let vs therefore tremble at his righteous iudgementes who doth all thinges according to the good pleasure of hys will and hath made the wicked man for the daye of his wrath as Salomon testifieth and yet by no meanes is the cause of his wickednes If any man bee not satisfied with this answere he may enter further into y e vnmeasurable deapthe of Gods iudgement into which he may rather finde an entraunce theÌ„ a way out except it bee to his euerlasting destruction for his horrible presumption You haue heard nowe the iustice of God defended againste the Pelagians and Papistes it followeth that I speake some thing to the confutation of the second enemies thereof which are the Atheistes who because they will not bee troubled with such thornie doubtful questions as these are imagine that they haue founde an easie way vnto wisedome and a solutioÌ„ for all controuersies of religion when they say in their harts there is no God Against whose impietie madnes the time wil not serue me to spek so much as their wickednes deserueth yet if time wold permit neuer so large a discourse I could say in effect no more against theÌ„ then y e prophet Dauid writeth in the 14. Psalme Amar Hanabal The greatest and most doltish foole of all fooles hath said in heart there is no God But what meaneth the prophet so to befoole them when of all other men they are or woulde seeme to bee the finest witted the best learned and most full of all wisedome and knowledge euen because of all other they are most voide of all true wisedome which although they fansie to theÌ„ selues that they only haue found yet is there not one among an hundreth that dare acknowledge it A goodly wisedome that they are ashamed to professe and stand in defeÌ„ce of it for although they nourish that monster in their hearts are bold sometimes to shew foorth the same where they thinke themselues to be the best learned yet is ther not one of them that dare encounter with a Christian Philosopher to mainetaine by reason that which they holde againste all reason they obiecte perhappes you will oppresse them with the authoritie of Gods worde and the holye Scriptures where vnto they giue no credit nay we wil lay the Bible aside and dispure with them out of the great booke euen out of the beutifull theater of the world in whose creation and preseruation if they can not reade written in great capitall letters the almightie power wisedome goodnes and the iustice and mercie of God in the gouernement thereof they are the most blind blockishe and vnsensible of all other creatures And yet they fancie in their frensie that they haue founde out the greatest and the deepest point of wisedome when they are fallen into the greatest absurditie or follie that can be For what can bee more contrary to reason theÌ„ to affirme an effect without a cause or to followe their dreames an eternall effect without an eternall cause Therefore the holy Ghost most aptlie exprobrateth vnto them extreme follie because by their monstruous position of denyinge God they take away the fountaine of all knowledge and wisedome that is the cause of all thinges But as the asse yeeldeth to no other reason but to a clubbe so they are more worthie to be knocked downe with a betle then to be confuted with anie reason which

promises was lifted vp with pride and presumption For hauing no lawfull cause either Ecclesiasticall to leuie a subsidie for the maintenance of Gods religion as Moses prescribeth in the 30. of Exodus or else ciuill as was oftentimes lawfully practised in time of warre he alledgeth only his vaine curiositie that he might know the number of them thus did Sathan beginne to plant the roote of pride and insolencie in the hart of Dauid which as it is a vice in al men most odious so to be in a Prince is most daungerous and that for many causes All which Sathan did well foresee when he maketh his assault vnto Dauid with the sinne of presumption first of all for that of all othervices Princes are most easily drawne to pride and insolencie both bicause the nature of all men is most prone and apt to fall into pride in prosperitie and for that Princes and high estates being aduaunced to such greatnesse aboue all other men haue so many occasions to be pfst vp with presumption if they be not mightily and maruelously defended by the singular grace of God So that a Prince that is humble and lowly in heart is one of the greatest miracles of the world and in deede so great a wonder that it can not be brought to passe but by him which onely worketh great maruelles Thus Sathan beeing most malicious and moste subtill in his malice to bring his purpose to effect more speedily vseth such a meane by whiche hee may worke most easily Neyther hath hee regarde onely to the easinesse of his enterprise but that the same also is most apt to ouerthrowe the Churche and people of GOD. for by pride and insolencie most of all other vices a Prince is made vnapt to exercise his office and duetie The office of a King standeth in two pointes The first is in maintenance of true religion the second is prouision for the common wealth and publique peace of his subiectes but neither of these can he exercise to the glorie of God benefite of men if his heart be ouercome with presumption for touching the first if pride possesse the heart of a King he will either neglect religion altogether or else thinke that he may doe and decree in religion what he list If he neglect the cause of religion he will haue no regard to set out Gods glorie he passeth not whether y e worde of God be preached or not preached whether the sacramentes be ministred or not ministred discipline exercised or not or whether all thinges be well done or yll done finally he careth not whether religion goeth backward or forward But if he will intermeddle with religion with a presumptuous insolent minde he wil imagine that all things in religion are subiect to his wil and pleasure Vzzia otherwise not the worst Prince was so lifted vp with pride that he vsurped the Priestes office and would needes offer incense but he was plagued for his presumption and stricken of the Lorde with a leprosie Achas commaunded Vrias the high Priest to remoue the altar of the Lord out of his place and to set vp an other altar of an other fashion according to the patterne which he sent him from Damasco Ieroboam thinketh it lawfull for him to chaunge the decree of GOD concerning worshipping at Hierusalem and setteth vp an newe forme of worshippe in Dan and Bethel Saul thinketh long to tarie for Samuel and offereth sacrifice without him These examples and many other doe shewe how dangerous to the state of religion is the sinne of pride and presumption in the heart of a Prince No maruell therefore if Sathan which maliceth most the good proceedings in religion that he might vndermine the tower of the church to the vtter ouerthrow of y e same prepareth his way by puffing vp y e Kings heart with pride insolencie knowing that he which is proude and insolent towards men can not be humble obedient vnto God The second part of the office of a king is to prouide for the common wealth the peace and prosperitie of his subiectes which can not be without great trauell and labour of minde and body But if the Prince be ouercome with pride he will neuer abase him selfe to take such great paines as he ought to doe for the benefite of other men in so difficult dangerous a matter Therefore Moses in the 17. of Deuteronom where he describeth what manner a King is to be chosen by the Israelites and what is the office of a King when he is elected ioyneth both these partes together and for the performance of the later especially admonisheth them to beware of presumption when the King saith he shal sit vpon the throne of his kingdome he shal write out by a copie receiued of the Priestes a booke of the law of the Lord and that shal be with him to read therin al the dayes of his life y t he may prosper and learne to feare the Lord his God to keepe al y e words of y e lawe to do theÌ„ thus hauing prescribed the booke of y e lawe to be y e directioÌ„ of his gouernmeÌ„t as wel in religioÌ„ as in affaires of y e coÌ„moon welth to which burdeÌ„ y t the king might submit his shoulders and not thinke scorne to beare it he addeth iÌ„mediatly y t his hart be not lift vp aboue his brethren what meaneth Moses by this y t a king should not shew him selfe to be a king When by Gods ordinance he is aduaunced lifted vp aboue all other men no verily he meaneth not so but that the king is lifted vp aboue his brethren to be a father vnto them and to haue a fatherly care which hee can not haue if his heart be lifted vp aboue them to contemne them whereas he ought not only to reteine his loue to them which he had before he was a king as vnto his brethreÌ„ but also to put on a greater affection of loue when he is a king as of a father towards his children Wherfore the meaning of Moses is that the Kings heart should not be lifted vp aboue his brethren to coÌ„temne them to tread them vnder feete to exercise tyrannie ouer them but to be humble and lowly minded of loue willingly chearfully to take such trauels and to ouercome such difficulties as is necessarie for all them which shall gouerne well and to the profite of others We see that naturall parentes which haue the greatest authority ouer their children of whom they are to be honoured notwithstanding their dignitie doe willingly and gladly indure any trauell which they thinke may be profitable and beneficiall to their children euen so ought the parents of the countrie whose honour obedience is confirmed vnto them by none other but euen by the same commandement not disdaine any labour trauell or industrie which is necessarie to be imployed for the wealth and preseruation of their subiects But such Princes as haue not learned out

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