Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bear_v	end_n	world_n	1,856	5	5.8312	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01025	Four sermons which doe manifest the true sence of the 1. Epistle to Timothie 6. Chaper 13. 14. 15. [and] 16. verses of that chapter. Preached by the reverend divine Mr. Iohn Forbes late preacher to the Companie of Merchant-Adventurers in Delft. Published by S.O.	Forbes, John, 1568?-1634.	1635 (1635)	STC 11129; ESTC S114866	51,274	78

the crosse despite the shame for the glorie that was set before him so must we endure all the afflictions that the world can lay upon us and we must stand stedfast to Gods trueth or else we may justly doubt whether ever God will save us or no so that Pastours must looke upon Christ learne of him meekenes and lowlinesse of heart piety and the true service of God This being the generall wee will come more particularly to this that the Apostle here sets downe especially in confession he sets downe Christes confession there are two things upon which depends our salvation the first is the inward action of the heart the second is the outward action of the mouth with the heart man beleeveth to righteousnes with the mouth he confesseth to salvation Now the Apostle having to do with Pastours not so much in regard of the inward disposition of their hearts as of their outward patterne therefore he speakes not a word of the inward disposition of the heart but of outward faithfullnesse and this is that which principally we are to looke into namely how Christ professed confessed witnessed this his confession for these two are to be distinguished there is confession which is the matter there is witnessing that is the fact so that we are to coÌ„sider his confession the witnessing of it the place where that it was even under Pont. Pilate or before him so much the rather are wee to take this to heart because wee have a sad saying which Christ sets downe not onely to Pastours but to all Christians where he saieth that heâ— which is ashamed of mee before men denies mee before men of him will I be ashamed before my father deny him but hee that confesseth mee before men him will I confesse before my father in heaven it is therefore a dangerous thing to erre in this seeing so heavy a sentence is given of them which confesse him not this is the point which wee are to looke unto it is not enough for Christians to glory as many foolishly do to wit of their faith that they do beleeve and yet in the meane time although they professe God in word yet they deny him in deeds as Paule saith to Titus Now God will not have this but he will have as man beleeves with the heart so he should confesse the truth with his mouth if ever he thinke to be saved the Apostles were not ashamed no not in the very sight of the scribes Pharises when they were accused and forbidden to preach in Christs name they said plainely to them judge yee whether it be better to obey God or man the whole world could not silence them when God Commanded theÌ„ to speake he wil never hold his peace froÌ„ that which Christ had made him a witnesse unto Now all Pastours are Christs witnesses as Christ saieth hee hath chosen them to be witnesses to the gentiles of that which they had heard seene Pastours are the witnesses of Christ and are appointed to beare record of his trueth if they be silent in this the feare of death or life make theÌ„ to shutt their lipps from speaking of Gods truth this senteÌ„ce shall meet them in the day of judgment the prince of Pastours shall be their conviction that they have not walked as became them because they did not do as hee did so this confession is the thing that the Apostle laies before us because feare many times makes men dissemble with the trueth of God the feare of death many times makes men to pervert the trueth of God to keepe it close when God requires it should be spoken the sonne of God is an example to us who never did pervert the truth nor concealed it for if every Christian be bound to the Apostles commandement to give a reason of his faith to every one that shall aske it how much more is hee bound to this that hee that teacheth others should owne and maintaine this trueth as occasion is offerred this is therefore the trueth the dutie that especially wee must looke unto we must confesse the truth acknowledge the trueth com what can come wee must not be ashamed of it Secondly the Apostle saieth that Christ witnessed a good confession hee did not onely confesse the trueth but hee did likewise beare witnesse unto the trueth ratifying it by his testimony which is more he ratifyed it at his death and that is that the Apostle cheifly aimes at for that which Christ confessed before Pontius Pilate hee ratifyed it confirmed it by his death hee confessed himselfe to be the sonne of God and he ratifyed it by his death this is the maine cause why in Matthew Luke that they said unto him wee have found him perverting the Nation saying he is a King and this is the Question that Pontius Pilate mooved unto him when hee said art thou the King of the Iewes and Christ said unto him thou hast said it this is that confessioÌ„ which the Apost aimes at it is set downe fully in the 18. of Iohn where fore to the intent that wee may the better know the meaning of the place let us consider the words there sett downe at the 33 verse then Pilate entred into the judgmeÌ„t hall againe called Jesus and said unto him art thou the King of the jewes Iesus answered him saiest thou this thing of thy selfe or did others tell it thee of mee Pilate answered am I a jewe thine owne Nation the cheife preists have delivered thee unto mee what hast thou done Iesus answered him my Kingdome is not of this world if my Kingdome were of this world then would my servaÌ„ts sight that I should not be delivered to the jewes but now is not my Kingdome from hence Pilate therefore said unto him art thou a King then Iesus answered thou saiest that I am a King to this end was I borne for this cause came I into the world that I should beare witnesse unto the trueth every one that is of the trueth heareth my words and this is the confession which Iesus witnessed before Pontius Pilate First wee will consider the substance and matter of it secondly wee will consider the circumstances of it to wit the time and condition which Christ was in when hee made this confession the confession which hee witnessed hath these parts first that hee was a King secondly that his Kingdome was not of this world thirdly that hee was borne and came into the world to this end to beare witnesse vnto the truth and fourthly every one of the trueth did heare his voice these are the fower parts of his confession it is not therefore without great cause that the spirit of God chargeth Pastours in the name of Christ before him that witnessed this good confession before Pontius Pilate for it serves not onely for example but likewise for great instruction

from above First of all this letts us see that it is a vain thing to be astonished at the fury of Princes it is but miserable weaknes of men that know what God is certain it is if we serve God aright we would not be moved with the fear of anie man in the world Ye see when as Ieroboam would have apprehended the Prophet that God sent to threaten his judgments upoÌ„ him for his idolatry when he stretched out his hand to apprehend him God so decred that his hand withered that when he had stretched it out he could not pull it in again This God that could make the hand of a King to wither when he did oppose the counsell of God what need anie man to feare whenas our Saviour and God is on our side We know what Saule did unto David he did use all his skill to destroy him but it was unpossible for him to do it because God who is the King of Kings was with David and God did shew his power against Saule in this when he put Sauls life into Davids hands but hee never put Davids life into Saules hands We knowe what enmity Ahab had against Elias the Prophet yet the Lord coÌ„mauÌ„ds him to goe to him the Prophet answered the Lord that he sought his life but the Lord answered him saying goe be not afraid and the Prophet goes to him tells him that it was he that troubled Israell and the Lord restrained him that he could doe the Prophet no harme Infinite examples in the Scriptures wee have of this to let us see that he can hold Kings that they shall doe no more harm then God will suffer them to prove this truth of God that he is King of Kings and Lord of Lords To come yet to make more use of this why doth the Apostle lay this before us the use is partly for Kings and partly for us the first lesson for Kings is this that I touched before concerning Nabuchadnezar how God forced him to learn how to know God to be the King of Kings therfore let all Potentates learn to know that God hath rule over them and their Kingdoms and it is he that makes them Kings and serts them in their thrones and if they doe not this it is just with God to make them will they nill they to acknowledge this to their destruction for the saying of Isaie shal be accomplished which the Lord there speaks all knees shall bow to him and every mouth shall confesse him to bee the Lord for the Lord will not suffer himself long to be despised but in his own time hee will challenge his right in despite of the world it were a blessed thing if Kings would consider this that it is by God that they doe reigne observe what it is Christ shall doe in the last day the proper effect of this Kingdom shall be to put down all principallityes and powers and to give up his Kingdom to God that God may be all in all 1. Corin 15 then shall they see the trueth of this that he is the King of Kings and Lord of Lords if Kings would consider this that the time shall come that the world shall not have a Kingdom nor King but God alone me thinks they would then reverence this God in greater measure then they doe but this sort of doctrine is harsh to Princes eares to think that there is a God above them or that there should be anie of whom they hould their scepter and yet they must know this or feele the truth of it by experience in Gods judgment The second use for Kings and Lords is this that the Apostle doth teach them to doe that which is right to all men that they oppresse no man because they have a King over them in heaven unto whom they must give an accompt of their doings This Argument the Apostle useth to Maisters in sundry places that they should doe that that is right to their servants knowing they have a maister in Heaven If superiours would but acknowledge this that they have a Lord over them that shall take a reckoning of them aswell as they take a reckoning with their inferiours surely it would make them to doe nothing but that which is right these are the uses that doe concern Kings and rulers Now there is great use of this likewise for ourselvs besides the incouragement it gives us not to be afraid of anie power in the world but it teacheth us this lesson not to resist power nor authority because there is no power nor authority but it is from God as the Apostle shewes Now since all authority is of God he that resists authority hee resisteth God but some object what if they be tyrants and merciles men and such as make no conscience to doe wrong I answere even as the Apostle doth to servants whom hee commands to be subject not onely to their good masters and such as are gentle but also to them which are froward so I say if thou wilt doe thy duty thou oughtest rather to suffer wrong and to suffer thyself to be oppressed rather then to lift up thyself against authority which thou art under for if this bond of subjection to Princes were loosed Kingdoms could not stand if every servant should stand against their master and every subject against his Prince when he is wronged no common wealth could stand it is true wee may use all lawfull means to eschew wrong and Magistrates may plead in Parliament with their Princes for they have also their authority from God wee ought to use all lawfull meanes to escape wrong but if there be no possibility of escaping wee must rather suffer them to wrong us for power and authority is to be reverenced as being of God and indeed God doth sometimes in justice give bad rulers to avenge himself for the sins of his people hee gave to Israel a King in his wrath and hee stirred up a wicked King in Israel to avenge himself upoÌ„ the people for their idolatrie doe you not think but that the divell is Gods instrumeÌ„t against the wicked so is every wiked king thâ— Lords scourge the rod of his justice to inflict upoÌ„ his enimies when as good rulers are the blessings of God upon a people that are carefull to please him the Lord will make them nursing Fathers and Mothers unto his church and so God in his infinit wisedom makes Kings and Rulers to subjects as hee sees cause either to plague them or to preserve them this is the secret of Gods providence thus to order the World according as he sees they carry themselvs towards him we see that so long as Israel did not know God so long God gave them into their enimies hands and they had tyrants to rule over them but when they sought the Lord as they should and ought the Lord gave them gracious judges to deliver them out of the hands of their enimies and assoone as they fell from

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