Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	world_n	young_a	114	3	5.6210	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20188	An ansvvere to the last tempest and villanie of the League, vpon the slanders which were imprinted by the same, against the French king Intituled: A declaration of the crimes whereinto the Catholikes do fall, in taking the king of Nauarre his part. Translated out of French into English by T.H.		1593 (1593)	STC 662; ESTC S108311	59,028	94

neither iust nor reasonable to vse the same rigour forme and fashion to a soueraigne Prince beeing the lieuetenant of God as is vsed to his subiects amongst others the example of Dauid sufficeth as a witnesse And in the third place for to speake the truth such principals of the people haue not bene punished for the cause of heresie but rather and principally for the cause of their fornication being qualified euen as Saint Paul declareth to the Corinthians 1. Cor. 10. where alledging this historie he onely maketh mention of the aforesayde fornication the which idolatrie hath not beene accounted but as accessarie seeing that the intention of these back-sliders was not to commit idolatrie but onelie to commit fornication Beholde then the allegation of this text is altogether from the matter and verie foolishly and falsely applyed Of the selfe same nature is the interpretation which thou giuest of that which followeth out of S. Math. 18 Matthew where our sauiour Christ would haue him holden for an heathen man which will not obey the church and also out of the which text thou drawest the like conclusion The answere is that there he speaketh of particulars and not of soueraigne magistrates Secondly of an ecclesiasticall censure and not of a politike Thirdly the being taken for a pagan did not nor yet doth take a waie the politike rightes of this world which the Lorde giueth as well to princes as to their subiectes The interpretation then which thou giuest to this text is altogether repugnant to the intent of the spirite of God Chro. 21 To this may bee applyed sayest thou the example of the towne of Libna belonging to the Leuites which reuolted from king Ioram because of his idolatrie Wherefore the holy historie sayth that he had forsaken the Lorde God of his fathers To proue then that such an example is nothing at all to the matter but rather tending to mutinie and rebellion the reasons are these The king hath not forsaken the God of his fathers and to proue that this is true the holy Scripture doth describe and propose the same God vnto vs to be creator of all the world Gen. 1. the redeemer of them which beleeue in him and obey him according as hee hath commanded in his worde Eph. 1. they then which doo so acknowledge this onely God of our fathers Father of our Lorde Iesus Christ Matth. 11 by whom onely he hath reconciled the world to himself following all the mysteries of our redemption 1. Cor. 5 which they ought to perfite and accomplish in him the onely Christ Act. 4.12 Forasmuch as there is no other name vnder heauen by the which men may be saued This father of Iesus Christ and of all faithfull Christians is the God of our fathers as the heauenly oracles doe witnes vnto vs. Now the king beleeueth in him as such a God approueth him as such a one wherevppon it followeth that hee hath not forsaken the God of our fathers Secondly thou oughtest to know that the contract of alliance betweene God and the Iewes did more concern diuine religion than humane policie Wherfore there was such a reciprocate subiection required betweene the kings of Iuda and theyr subiectes as a thing that was not else where And for the last poynt Ioram pretended to cause the people to commit idolatrie against God the which our king would neuer do nor practise Thou turnest awaie then from this example as also from the two following 1. King 15. 2 King 11. of Maacah and Athalia which thou doest associate with him And as for the first let it be considered that she was a subiect deposed for idolatrie and not a soueraigne and that in the Country of Iuda And as for the other she was a traitor and an vniust vsurper of the crowne which had massacred the two inheritours of the realme and therefore was forsaken of those which did belong vnto her hauing the gouernment of the yong king Ioas. This was then the vniust vsurpation of a kingdome that was the occasion of this wicked womans death and not heresie Heere ought I to speake one worde and one for all of the pretended eloquence but I will leaue it vnto the young Orators and those wicked wretches who desire to shew vnto the world Howsoeuer it bee they care not the smoakie stinking exhalations of the same the which thou doest euaporate at all times as well in this thy first Article as also in those that followe thereby to discharge thy Prince Thou makest the qualitie of the vessel to be knowen by the stinking smell that commeth forth of it The names signifie the things I will content my self to vse simplicitie and sinceritie according to the property of the truth aduertising thee that verba voces non leniunt dolorem Wordes and voices do not asswage griefe And by thy maiesticall iniurious speeches thou doestaccuse the king to haue vsed many and diuers actes of hostilitie in the warres which hee hath had heretofore Vppon the which thou canst not denie these two tryed truthes the one that he hath had a iust calling and necessarie occasion to defende himselfe against the forces of Guyfe his enemie and the other that hee hath by diuerse sufferances and alterations in comparison playd the part of an Angell whilest that they playd with him the part of a Deuill vntill that time that by such proceedinges you haue obiected against him that hee hath vsed subtletie to get aswell the good opinion of one as of another But goe in one accorde your floutes and let vs see the last poynt of of this Article which is contained in the first to the Cor. where the Apostle doth reprehend the faithful Christians 1. Cor. 6 which hauing matters of controuersies amongst them go to plead them before Iudges being Infidels not among themselues showing them that it was euil done to submit themselues to the iudgment of Infidels that they rather ought to take the least amongst them appoint them for their Iudges Wherupon this Ligall Doctor saith that it is a very reprochfull thing to Catholickes to receiue him for king which is now in the kingdome the which he calleth more outragiously than before one that is falne a relapse an Apostata froÌ„ the Christian religion concluding that the Catholickes ought rather to chuse the least amongst themselues to bee theinking than to submitte themselues vnder the yoke tyrannical gouernment of an Heretike Thou saiest all this But if the heauens should fall what a noise would there be Neuertheles yet let vs examine the fame The agreement of the personages as thou comparestable in one with another doth prooue that the thing of it selfe iâ— nothing at all alike nor to the matter for to compare the particular scandale which the Corinthians did giue in going to pleade their matters before heathen Iudges with the generall right due to Infidell Princes that doth nothing at all

they are deliuered to Satan for the destructioÌ„ of the flesh to the ende that their soules may bee saued in the daye of the Lord. Seeing then that excommunication doth not seclude these heere from the hope of saluation much lesse then the heretikes seeing they are lesse withdrawing from the way of repentance than the excommunicates Nowe to shew that all those which do erre in some poynt of heresie are not so foule as this leaguer doth make them wee will produce two examples drawne from the worde of God The Corinthians did erre in one of the most principall articles of the christian fayth in denying the resurrection of the body a quallified heresie if there were euer any seing that it did abolish as S. Paule prooueth the whole benefite of the death and passion of Christ 1. Cor. 15. Let vs come to S. Peter who beeing better instructed than the faythfull Corinthians mistaking an Article of the Christian liberty and beeing vnknowne fell into a poynt of heresie because that after the death of Christ Act. 10. he thought it to bee a pollution of the soule and conscience to eat of all sorts of meat as if in such an abstinence did consist in a part of saluation for mankind quite contrary to that which S. 1. Tim. 4. Paule dooth teach when he sayth that God had created meates to the end that the faithfull which haue knowne the truth maye vse them with giuing of thanks Behold then heere a body of the Church and an Apostle heretikes euery one of them in a point of heresie Neuerthelesse they were not reiected of the church nor deposed froÌ„ their charges for the same Yea such opinions were not imputed vnto them for heresie because there was no obstinacie in them nor a wicked purpose to resist circumstances requisite for a formall heresie Euen as the auncient Doctors haue noted aswell as the Schoolmen affirming that he is no heretike that doth simply erre if there commeth not a wicked purpose betweene and an obstinacie to striue and stand against the trueth To the which promise is alleadged that which S. Augustine sayth I may erre but I will not be an heretike If these considerations doe purge as well the Church of Corinth as an Apostle why not then also a king when as he doth but onely say that the Romane Church doth erre in certaine points A proposition which hath lesse cause to be charged with heresie than the former Notwithstanding let vs graunt such a proposition the Romane church hath neede of reformation be erroneous we may aunswer as before That for not beeing set forwarde with willing purpose of the heart to the end to stand against the trueth it ought not to be imputed heresie If thou doest replye that it is vppon mallice and obstinacie that the king doth maintaine suche a proposition I will aunswere thee as I haue doone elsewhere returning thither Who will bee so wicked to say that the king doth intermeddle or hath intermedled and with a malitious will against his conscience in the cause of religion What profit could come vnto him by the same Leauing then this frenzines vnwoorthy any aunswere I will passe to the thirde Article vppon the which wee neede no more to insist than in the others going before forasmuch as the generall and necessary anweres to this subiect haue beene already produced which will helpe the solution of the Articles following The third Article THe third Article commeth to this poynte that the Catholickes which doe accompany the king doe breake the naturall law in the acte of religion that which the barbarous nations neuer did For this confirmation and commendation of which Article this author alleadgeth diuers examples drawne out of the Pagans shop from whence hee conoludeth that such Catholickes are worse than they because they accompany a king that is not of their religion Therein is contayned two poyntes The first resteth in the knowledge and propertie of the law of nature in the which is the question The second in the nature and force of the examples Therfore we ought first to know what it is to say the naturall law in matter of religion To this purpose therfore S. Paule sayth 1 Câ—â— 2. that the naturall man doth not comprehend the things of the spirite of God because they are vnto him as foolishnes he cannot vnderstand them Wherupon it followeth that for the vnderstanding of them he ought to be otherwise than naturall that is to say Ephe. 5 that he ought to haue some thing from aboue beyond the gifts of the humane soul That which in other places the same Apostle calleth the spirit of reuelation and the eye of the vnderstanding being inlightned Much more then the naturall man will affecte his naturall religion which is not but of the world therfore the further from the true ordinance of God considering that it is foolishnes vnto him so consequently can neuer comprehend it if the supernaturall gifts of the holy spirite doe not come between From whence it coÌ„meth to passe that to imbrace the true religion being supernatural he ought rather to go against the law of nature than to followe the course and conduction of the same It appeareth then that thou doest very badly apply thy naturall lawe in the case of religion But if thou doest reply that by the lawe of nature thou doest vnderstand an inseperation and inclination to be borne nourished together with man tending to the good and preseruation of mans life Vppon such an interpretation thou doest shew thy selfe without comparison to be a greater transgresser of this lawe than those vpon whom thou doest falsely impose such a crime Behold the law of nature requireth that one should be gentle and tractable towards his countriman Which doth demonstrate amiably that the difference in religion dooth desire examination and conference The same lawe abhorreth ciuill warres and dooth lament and detest the effusion of mans bloud it desireth also the good and quiet of her neighbor following the ancient prouerb which saith that man is God to man To be short the law of nature wisheth generally a peaceable estate to the end that all men ought to liue in concord amitie equitie iustice and blessednes Cicero called these things Lib. de scien Sequi naturaÌ„ ducem the following nature as a guide from whence it proceedeth that thou and thy like leagued companions in writing councelling and pursuing the contrary declare your selues to bee enemies to nature and violaters of the lawe And as for the other point touching the example of the Pagans and their zeale concerning their religioÌ„ I dare say that if thou with pride of heart haddest vndertooke to reason in the behalfe of Satan to the ende to commend all the wicked religious which hee hath brought into the worlde thou couldest not haue better proceeded to haue pleased him then in exhorting euerie Countrie to follow the religion which it hath found in

Selected quad for the lemma: death_n

Text snippets containing the quad