Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	king_n	saul_n	6,232	5	10.0779	5	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

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

the Apostle so well approved is this to shew that it is not an easy matter to performe this charge but that all the grace that was in Timothie was litle enough to inable him with constancie and courage to keepe it inviolably the reason of it is this because there is nothing in this world which Sathan more opposeth nor that men set themselves against neither any thing so contrary to flesh and blood as the trueth of Gods worship and the sincerity of Preaching it the Divell laboureth to corrupt the purity of doctrine and the service of God in his Church above all things in the world Now seing it is so much opposed by Sathan and the world who labour to deprive us of salvation that wee might perish with them therefore the Apostle knowing how the world and Sathan would oppose it hee seing by the spirit of revelation the great temptations his servants must undergoe that would keepe Gods worship pure therefore hee gives this strait charge unto his Church that they should lay before their eyes God and Christ continually for otherwise the terrours of men and the world will shake them and cause them to corrupt the waies of God otherwayes men stand allwayes in danger of being overcome either by entisements of riches or by the terrour of persecutioÌ„ and of imprisonment therefore the spirit gives us this strayt charge to bind us more strongly to this doctrine and thus we see the reasons which moved the Apostle to set downe this weightie charge unto his Church Now let us come and consider this more particularly first hee chargeth him before God and secondly before Iesus Christ the Lord the generall consideration of the manner of this charge serves for to let us see there is nothing caÌ„ stay the miserable heart of man in the wayes of God except the consideration of God and Christ Take these two out of his sight and he is in darknesse for if his heart be not set to see God and Christ hee will soone turne from the trueth to vanitie the very sight of men will make us to stoup and change our mindes if God be out of our sight this made Moses so couragious before Pharaoh The Apostle saith of him selfe to the Corinths that hee was not as other teachers who adulterated the word of God he giveth this to be the reason why he was not such an one because hee spake as in the sight of God and this kept him that he could not adulterate the word of God it is his sight onely that stayes us and keepeth the heart of man and that keepes our hearts upright in the worke of God See the trueth of this spoken of Moses it is said that Moses by faith forsooke Egypt and despised the wrath of the King by seeing him which is Invisible hee had such a sight of God which stayed his heart that no threatnings of Pharaoh could make him to alter his mind and that wee may see this lesson belongeth generally unto us yea every Christian as well as unto every Pastour it doth appeare in the Hebrewes where it is said wee are compassed about with a cloud of witnesses Let us cast off every thing that presseth downe and the sinne which hangeth so fast on fixing our eyes upon Iesus the authour fimisher of our faith who for the glory that was set before him despised the shame or crosse If our eyes be fixed upon Iesus the authour and finisher of our faith we shall goe thtough honour and dishonour so as nothing can hinder us till wee have attained unto the price of our calling God having in Iesus Christ chosen us unto himselfe thus we see how necessary it is to have God continually in our sight And this is that which made David reioyce that God was with him at his right hand to uphold him which made him not to be afraid of death and to the same end the Apostle saieth if God be on our side who can be against us This generall sight of God and of Christ is the onely thing which will stay a miserable conscience and unconstant heart against the feare of man we see Ioseph was stayed by this not to yeeld to his wicked Mistris where hee said how shall I do this great wickednesse and sinne against God We have need to set God and Christ before us and that will keepe us from falling into evills against God or against our Neighbour and it will establish our hearts in goodnesse againe it may be demanded why the Apostle joynes God and Christ is not the sight of God sufficient to stay our hearts Now here may be 2 reasons given for it in giving this charge to joyne God and Christ togeaher first because there is no fruit to us in the sight of God alone except the sight we have of God we have it in and through Christ that except we know God in Christ our Saviour the sight of God will never allure thee unto obedience for there is no sight of God that will establish thy heart in obedience except thou see God as the Father of Christ that gave his sonne unto the death for our transgressions and this sight makes us to love God with all our hearts and to preferre this God before all the world which causeth us wee dare do nothing that shall offend him for to please men Secondly the distinct consideration of these two is of great force to further and provoke mans heart unto obedience First in consideration of God who is the judge of all the world before whose face all the world shall appeare to receive according as they have done in their bodies whether it be good or evill the consideration 2of God as my judge as the Apostle calleth him and Abraham calls him so likewise this is a great stay to restraine men from sinne when I do know that hee who is my judge is before mee and hee sees me and hee doth observe all my waies and this if I do mind is of mightie force to keepe mee from sinning against him Moreover if there be any safety from Gods judgments it is by the mediation of Christ alone Now seeing that God and Christ are perpetually joyned togeather in judgment so that what the one approves the other approves therefore I must see God as my judge and Christ as my mediatour as a meanes to keepe mee from sinne and for both these reasons it is that the Apostle joynes them together God and Christ in this his charge to let us see wee have God and Christ for our enemies to convince us and to condemne us in that great day seeing in both their names we were charged to keepe this commandement without spot and thus we are taught the reasons wherefore hee joyneth God and Christ together in this great Charge Now we are to come to the particular consideration of this Charge first he laieh God before us to be considered in this particular that hee quicke neth

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