Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	due_a	fear_n	tribute_n	2,900	5	10.7895	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00278	VVhether it be a mortall sinne to transgresse ciuil lawes which be the commaundementes of ciuill magistrates. The iudgement of Philip Melancton in his epitome of morall philosophie. The resolution of D. Hen. Bullinger, and D. Rod. Gualter, of D. Martin Bucer, and D. Peter Martyr, concernyng thapparrel of ministers, and other indifferent thinges.	Melanchthon, Philipp, 1497-1560. aut; Bullinger, Heinrich, 1504-1575. aut; Gwalther, Rudolf, 1519-1586. aut; Bucer, Martin, 1491-1551. aut; Parker, Matthew, 1504-1575. Briefe examination for the tyme, of a certaine declaration. aut	1570 (1570)	STC 10391.5; ESTC S119567	38,613	108

desolation may arise And in the other part of offence how much euyll is it that the quietnes of thâ— Church common weale is troubled â–ª In this corporal lyfe we haue neede of ceremonies for order sake or for decency whicâ— for man is most semely For if this order bâ— disanullâ—d infinite coÌ„fusion doth folowe Foâ— where there is no aucthoritie of teachers no certayne tymes to teache no certayne teachers no certayne forme of doctrine in such confusion neyther can the Gospell be preserued neyther the Churche instructed Finally as order consent of publike ordinances doth ioyne meÌ„ in felowship together so coÌ„fusion of order doth separate meÌ„s minds breadeth horrible tumultes endles warre Let vs then thinke that in breache of traditions the example commonly and easyly spreadeth abroade amongst others Let vs consyder what euil is in an example Wherfore lest we burthen our consciences with daunger lest we hurt others let vs obserue with greater care the publique ordinaunces whatsoeuer It is tyrannical to regarde more what delighteth our selues then what may do good to others for we are not borne vnto our selues but our lyfe parteyneth vnto others especially vnto the Churche that is to the glorie of Christ to the conseruation of the ministerie and the retayning of discipline for the people These two things whiche are the greatest the Churche desyreth cheefly to defende Herein let vs shewe our obedience our diligence and endeuour for the common quietnesse and health of vs all Plato sayth we must loue our couÌ„trey morâ— then our mother because our countrey is a certayne heauenly thyng But the Churche ought to be our true countrey and this truely is heauenly for it is the Temple of God and the congregation of the members of Christe Wherefore this we must loue and wyllyngly obey it and yeelde much vnto thâ— profit tranquilitie therof Paul calleth traditions beggerly elements which although they be beggerlye that is small thynges transitorie not eternal they are no worshippyng they are no ryghteousnes yet they are elementes that is ordinaunces whiche this corporal lyfe can not wante because of discipline and good orders sake Wherfore thosâ— ordinaunces are not to be disanulled but Paules counsaile must be consydered who although he cal them beggerly yet he calleth them elementes so taketh away the prayse of ryghteousnesse shewing styl that there be ordinaunces which haue their profite Great is the forâ—e of discipline there is no sweeter harmonye then good order in a common wealth Therfore these are called elementes â–ª that is ordinaunces whiche preserue thaâ— harmonie Philip Melancton vppon the .xiii. Chapter of Paules Epistle to the Romanes LET euerye soule be subiect vnto the hygher powers for there is no power but of god The powers that be are ordained of god VVhosoeuer therfore resisteth the power resisteth the ordinance of God thei that resist shall receaue to them selues damnation For rulers are not fearefull to good workes but to the euyl VVylt thou not feare the power do well thou shalt haue prayse of the same for he is the minister of God for thy wealth But if thou do euil feare for he beareth not the sworde in vayne for he is the minister of God reuenger of wrath on him that doth euyll VVherefore ye must needes be subiecte not onely for feare of punishement but also because of conscience c. In the ende of this precept standeth thâ— coÌ„clusion the proposition repeated againe That of necessitie we muste obey And that certaynely for conscience sake noâ— onely for the penaltie This addition or exaggeration muste bâ— diligently consydered He that is taken of a theefe yf he can auoyde hym escapeth without offence But contrary yf any man could cast from him such charges as the magistratâ— commaundeth yet he cannot reiect them without sinne without the magistrate agreeth thereto for that we be necessarilyâ— bounde to the magistrates and also for conscience Some teachers haue holden in disputation that the preceptes of the magistrateâ— do not bynde to mortall sinne because â— mere man cannot inflicte a payne eternall But the errour of these men is playnly confuted by the testimonie of saint Paul whicâ— sayth VVe must be subiect not onely for penaltie but also for conscience that is lest our conscience shoulde be defiled with mortall sinne Ergo it is mortall sinne to breake the statutes of the magistrate for that God hath made vs subiect to magistrates and he layeth his punishment vpon suche as contemne the magistrate because therein also the aucthoritie of God is contemned And here may it appeare that in the Gospell the aucthoritie of the magistrate is more confirmed and defended than in any other doctrine for no other doctrine so earnestly byndeth men to obedience For the Gospell doth commaunde obedience not onely for corporall or temporall paynes but also to escape the wrath of God an eternall payne and there is no bonde greater than this bonde of conscience Therefore Emperor Iulian and suche other dyd great wrong to the Gospell when they wrote that the doctrine of the Gospell dissolueth pollicie And for this cause pay you tribute for thei are Gods ministers seruing for the same purpose Gyue to euery man therefore his duetie Tribute to whom tribute is due Custome to whom custome Feare to whom feare Honor to whom honor belongeth Before he spake generally of obedience nowe he addeth the speciall kyndes thereof in commaundyng to yeelde three thinges to wit tribute feare and honor Tribute comprehendeth all externall burdens whiche bâ— due as impositions customes diligence marshall exercise such lyke seruices eyther of body or of goodes For why the common wealth can not be defended vnlesse the princes receaue ayde of the laboure and charge of the subiectes Therefore in this place Paul affirmeth tribute custome to be due in saying that therfore you do pay tribute for herein the ministers of God namely for their ministerie which is the preseruatioÌ„ of the common wealth be occupied but this preseruation asketh the helpe both of souldiers and other seruitours not onely in warre but also in peace Although considering indifferently we finde that euery magistrate continually do warre whylest he punisheth runne gates theeues and pickers And for so mucâ— as such people as these can not be suppressed without the helpe of souldiers and citizens By duetie we are bound to the maintenance of suche assistaunce to make contribution wheÌ„ the greatnes of the daunger doth so require to minister our further helpe to the magistrate in that behalfe And as officers sent to appreheÌ„d runagates are bound faithfully to do the same so souldiers in time of warre their cities being beseeged are bound faithfully to defend the holdes committed to their charge to the vttermost that they may In this kind of duetie deserueth great commendations my countrie Bruta situate aboue Spires in the territorie of the prince Palatine For it was defended by the citizens with loyall sayth great constancie

twise within these fewe yeres Firste in the yere of our Lorde 1504. beyng violently assaulted more then a moneth together by a valiaunt armie of the Switzers After that of late in the yere of our Lorde 1525. whan the vplandishe people had stirred vp an horrible commotion and had moued sedition generallye throughout all Germanie at what tyme my countreymeÌ„ remayned in their allegeances towardes their princes And wheras the rebels had assembled out of the landes of Spira Whitenberg on both sides of the towne to spoile thâ— marchaundize whiche were then to be carried from Franckford into Sweuia becausâ— that these rebelles had made the passage daungerous these marchaundizes were left with vs and committed to the fidelitie vâ—liantnes of our countreymeÌ„ In this daungeâ— the fayth courage of my countreymen dyâ— most manifestly appeare for both those furâ—ous rebelles were repelled by force of armeâ— from the towne those goodes committeâ— to their custodie were to their great commendation defended agaynst all violence Feare and Honor parteyneth to thâ— mynde Feare signifieth obedience from the hearâ— Honor signifieth not onely externâ— reuerence but also a reuerence in the conscâ—ence And here is a difference betwixt Chrâ—stian men and wicked men For wicked meâ— do onely feare the ciuill punishmentes anâ— this feare is soone slypped out of euyll menâ— heartes but Christian men do truely fearâ— the magistrate because they feare God anâ— for that they knowe hym to reuenge all contempt agaynst the magistrate Wycked â—en shewe outwardlye the signes of reueâ—ence but inwardlye they thynke very yll â—f the magistrates as the Philosophers do â—estifye in their bookes holdyng by disputaâ—ion that the publique state of gouernement â—s but mere tyrannye But the Christian men do truely geue honor to the magistrate â—nd herein standeth honour to attribute to â—hem power liberalitie wysedome and iuâ—tice And wheras Christian men be perswaâ—ed that all power is ordeyned of God and â—hat it is maintayned from God aboue they â—cknowledge that power and thinke that â—hey be bounde to geue place and submit â—hemselues therunto And they also acknowâ—edge that bounteousnesse because they see â—hat mankinde hath hygh corporal benefites â—y the magistrate that is to say peace deâ—eÌ„ce of their owne life of their wiues of their â—hyldren and quietnesse to seeke for their lyâ—yng to learne religion and other good sciâ—nces These be those great benefites such as â—o greater caÌ„ be expressed in worldly causes â—or these christian men geue thaÌ„kes to god â—ecause that he graunteth these thinges by â—he magistrate And agayne of their partie they shewe thankfulnesse towarde the magistrates And whereas they be perswaded that this power is ruled from God aboue that these benefites be geuen from thence they pray to God for the magistrate that he woulde vouchsafe to gouerne him to conserue the publique peace for they know that not onely wicked men but also the deuyll himselfe lay in waight against princes and that without ceasing they practise the destruction of all mankinde Therefore this is the chiefe honor whiche the onely christian man attributeth to the magistrate that is to say Thankes geuing to our God and prayer for the magistrate As Hieremie geueth speciall precept in this cause that the Iewes in their exile would pray for the kyng of Babilon all his whole kingdome And Paul biddeth that we shoulde pray for the magistrate And verily there is no greater or vehementer exercise of fayth amongst so many publique perils than prayer for publique peace And it is our part to vnderstand those peryls and to iudge them to parteyne to our selfe Furthermore the christians attributâ— to the magistrates wysedome and iustice that is they do not preferre their priuate iudgementes before the lawes and decrees of the magistrate but obey them Thei quarrell not with them they do not disanull the lawes and this honor is most necessarie to the pulique peace not to vse cauillation agaynst the lawes nor enuiously to interpret theÌ„ Moreouer hereto it beloÌ„geth to couer to excuse and to mitigate the ouersightes of the lawes of the magistrates This courteous interpretation as it is necessarie in our priuate coÌ„uersation so much more is it necessarie in publike societie towards the magistrate as it is written Loue beareth al things and loue is the bonde of perfection to preuent all dissolutions of the common wealth Agayne Loue couereth the multitude of sinnes Againe Obei your magistrates though they be rigorous Rude and vnskilfull men are diligeÌ„tly to be admonished in this that they quarrel not nor chaunge the lawes and publique institutions Father Noe dyd curse his sonne Cham for that he vncouered hym and scorned hym and euen so let them be assured whiche depraue the lawes they which malitiously make the worst of the magistrates ouersightes that they be cursed oâ— God and shal be punished for this offence for that they geue not due honor to the lawes and magistrates and this slaunderous reprehension of lawes ought the rather to be eschewed because it bringeth foorth horriblâ— commotions in the common wealth As Xenophon prudently sayth Al innouatioÌ„s in the coÌ„mon wealth to be very daungerous And Plato saith As a man ought not to vse any violence to his father beyng in dotage so lykewyse should there no extremitie be shewed to the couÌ„trey in their weakenes For it is impossible that great alterations in common wealthes shoulde be ended without manslaughter Howbeit when the magistrate doth commaunde that we shoulde our selues do any thyng agaynst the precept of God obediencâ— is not to be geuen but in this case the rule is to be folowed VVe ought to obey god more than men To the reuerende fathers in Christe D. Rob. Horne Bishop of VVinchester D. Ed. Grindal Bishop of London D. Ioh. Parcuste B. of Norwiche his honorable Lordes and most deare brethren in Englande RYght reuerende honorable Lordes and dearely beloued brethren the Lorde Iesus blesse you and preserue you from all euyll We sendâ— you here our opinion concerning matters of apparrell written to our worshipfull frende maister N. and maister M. those godly and learned men And for that cause we sende it vnto you that you might vnderstande we deale not with our brethren priuily without your knowledge who are the principall and cheefe ministers and that so muche as in vs lyeth we seeke the vnitie and concorde of your congregations in all respectes And we heartely beseeche almightie God to haue a speciall regarde of your estate and to continue you in one consent anâ— vnitie We earnestly exhort you ryght honorable and deare brethren to be carefull foâ— those faythfull ministers and learned men for they haue commoÌ„ly their affections Foâ— which cause the apostle warneth vs that onâ— helpe to beare anothers burthen You maâ— by your aucthoritie do very muche with thâ— most noble Lady your Queene bryng it theâ—fore to passe with her Maiestie that our gooâ— brethren may be reconciled

meditation vpoÌ„ no other thinâ— but vpon the heauenly puritie bryghtnessâ— and of the apparrelling of all good vertueâ— whiche be bothe set out and also be exhibitâ— to all true beleuers by the holy ministerie â— the Church and that both they and their mnisters woulde labour withall diligence â— attayne to that brightnesse and comlynessâ— that al at length may shine in the vestures â— righteousnes and saluation And it behoueâ— ministers to vse some garments not only â— couer and to defende their bodies but such as may also haue some signification anâ— may admonishe them of some thing Now therfore forasmuch as it is thougâ— good to the Kinges Maiestie to the chieâ— councell of the Realme to reteyne the vse oâ— these vestures for this present they ought to chaunge the wicked abuse of the papistes iâ— these good creatures of God in them selues to some godly vse both to the glory of God and to the honour of the Kynges Maiestie â— so openly to declare that all thinges to holâ— and good men are holy and pure And thaâ— they be truely sanctified by the worde praâ—er so that neither deuyll nor man can defyâ— any creature of God but that godly meâ— may vse them godly to the glorye of God yea euen for some vse of signification not only in the fruition of their naturall effectes For all creatures may admonishe vs many wayes to consider the creatour both of them and of our selfe and of our gratitude toward hym beside the consyderation of his large liberalitie in respect of their natural effects And to these admonitions they maye and â—ught publiquely be vsed Whiche sentence of myne I myght iustifie with diuers Scriptures besides the example of the Apostles whiche dyd so long vse Moyses ceremonies without any impietie As concerning the second question this is my senteÌ„ce gathered as I beleue out of holy Scripture They which do say that it is not lawfull to vse the apparrell that is in question in any maner yea in that maner which I haue described I say that they be at the least in errour for that they denie al thinges to be holy to them that be sanctified The same do I affirme of suche which for the same cause wil not weare those vestures forasmuch as the vse of them is receaued neither vpon superstitious or lyght cause but by the publique lawe of the Realme and by the consent of the Churches In dede the vse of these vestures maye be forced by suche superstition to pleasure the Romane or any â—ther Antichrist as it is nowe in Germaniâ— that it can not be godly admitted of the goâ—ly ministers of Christe For I muste needâ— say that they take froÌ„ the godly Magistrate their due honour which doth deny that the iudgement ought to be folowed in these maâ—ters Rom. 14. for that they do declare the vâ— of these garments to be obserued of that coâ—sideration which I haue a litle before descrâ—bed I trust your moste Reuerende fatherhooâ— wyl beare al these things wel in worth Fâ— to answere to briefly to grossely I thoughâ— it a great offeÌ„ce especially for that I see witâ— what art Satan doth resist lest that at once the whole religion of Christe shoulde be restored amongst vs as were necessarie as all godly Kynges hath done their diligent labour according to Gods preceptes and examples whiche he hath declared by Moyses â–ª and Christe his sonne whyles Satan goeth about to stirre vp so many pernitious contentions of all the circumstaunces of our religioÌ„ aswel in doctrine as rites For surely except that we remoue so horrible and manyfest sacrileges and dishonoringes of God wherby the whole kingdome of the sonne oâ— God may be receaued and we lowly submit â—ur neckes to his good yoke O howe intollerable wrath of god shal be kindled agaynst this Realme The Scriptures be full of such â—xamples as he doth nowe shewe most terrible vnto Germanie Our Lord Iesus Christ â—ssist the Kinges Maiestie with his holy spiâ—ite and be present with you the head faâ—hers of the Churches al the nobles of this Realme that ye may both knowledge and embrace duetifully in time the dayes of your holesome visitation and all other such thinges in the whiche only standes the peace and health of this Realme God preserue your fatherhood At Cambridge this tenth of December To M. Martin Bucer doctour in Diuinitie most worthy his reader and maister most reuerende GRace and peace from the Lorde c. For what cause I am now in trouble moste Reuerende ye shal vnderstand it by this messenger in writyng I praye you that you would vouchsafe ones to geue it the reading â—nd yf that ye shall espye any errour therein I desyre you to signifie it vnto me by your â—etters If anye thyng hath ben vttered to â—arkly with fewer wordes then the cause requireth I pray you that you woulde set it out in the margent with more light and apâ—er wordes If ye see the cause iust and meete â—or a godly minister subscribe therevnto in â—he ende I hartily pray you I sende you also â—hat I haue written before three yeres ago â—pon the .x. preceptes that your worthynesse â—ay knowe what my iudgement is in the cause of diuorse I praye you vouchsafe tâ— reade it that if I haue erred in this parte â—â— humane ouersight I maye be aduertised your learning and fatherly admonition anâ— that I may refourme the same I pray youâ— fatherhood therefore and I doubt not but â— shall sone obtayne that you would helpe tâ—â— Church in her conflict by the great and mâ—â— notable giftes of god vndoubtedly bestowâ—â— vpon you I require the same of M. doctoâ— Martyr to whom after your sentence aâ—â— prudent iudgement is knowen this mâ—â—senger whiche I sende shall repayre Tâ—â— Lorde Iesus long preserue your worthyneâ—â— At London the .xvij. of October 1550. Yours in heart anâ— prayer all whole Iohn Hoper To the Reuerende and learned father Iohn Hoper Byshop his good Lorde Grace and peace through Iesus Christ our Lorde RYght Reuerende and in Iesus Christ most dearely beloued I had purposed to aunswere before this tyme vnto the letters whiche of late I receaued from you but I was so let with wayghtie and sundry busiâ—esse that I coulde not before nowe accomâ—lishe eyther myne owne will or your expecâ—atioÌ„ in this behalfe wherfore I besech you â—ccordyng to your accustomable gentlenesse â—nd wysedome to take in good part this my delay What ye haue written of the controuersie whiche is risen betwene you and the â—ight reuerende Lorde B. of London as touâ—hing the apparrell of ministers I haue both â—ead it as your request was also consyder â—t as attentiuely as I coulde for the shortnes â—f the time I say shortnesse of time because I â—ould not retayne with me your writing but only one night For the messenger who â—uered it vnto me set foorth the next day eaâ— in the mornyng towarde Cambridge wâ—ther ye wylled me

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