Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	death_n	law_n	transgression_n	7,947	5	10.3121	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02672	[A sermon preached at Hitchin in ...] 1587. the 17.day of Nouember [...]	Harris, Edward, fl. 1587-1590.	1590 (1590)	STC 12804; ESTC S112492	25,711	84

that is commanded be vnlawfull and against the words of God the persourmance thereof can not truely be called by the name of true obedience whereof we speake And as the doing of such vnlawfull matters can not shrwde it selfe vnder the name of obedience so if we looke narrowely and neerelye vnto it it is nothing els but an vngodlie prouoking of the Lorde to shorten the life of princes yea and on our parts which commit or admit such vnlawfull things so many furderances thrustinges forward of the prince vnto death as may easily be discerned by that of Salomon Proue 28.2 where he sayth For the transgression of a land ther are manis princes thereof meaning that sinne which is a transgression of the law of God is a cause wherefore the princes liues are shortned through the iust vengeance of God either against the prince chiefly as one vnworthy to rule Gods people any longer if the people haue sinned at his commandement or against the people as vnworthy to haue a good prince any longer if they haue sinned contrary to the princes will and pleasure 2. For the second point of true obedience to the king some will further aske say But what if a prince wil enfer men to doe otherwise then God hath commanded and to commit such thinges as God hath forbidden vpon paine of punishment or death may not here one withstande their prince by open warre rather then to suffer such punishment vniustly at his hand I answer woe vnto such thoughts as trayterous accursed refolled by the martirdomes of so many thousandes as both in the Scripture and other ecclesiastical histories are read when vnlawfull thinges were commanded them or lawfull thinges forbidden them vpon paine of such punishment to ensue and followe to suffer quietely which is the seconde pointe of true obedience to the prince and not furiously to rise or rebell against them and therefore trayterous aboue measure were and are the practises of such as being commanded nothing but that which was godly haue indeuoured to bereaue our Soueraine of life by open rebellion rather than they would be obedient to iust lawes commandements in the feare of the Lorde as became godlie and christian subiectes to do without grudging 3 The third part of the princes honour is paying of tribute and other such money or commodities of the worlde as by kingly right and authoritie belongeth vnto him This our Sauiour him selfe teacheth both by doctrine and also by example His doctrine is to be found written Mark 12.17 where he saith Giue vnto Cesar that vvhich is Cesars speaking there of tribute as it is manifest For he was demanded whether it were lawful to pay tribute vnto Cesar or no whereupon he requesting the demanders to shew him a pennie and asking whose image and superscription the pennie had on it when they answered Cesars than he replyed saying Giue therefore vnto Cesar that vvhich is Cesars and vnto God that vvhich is Gods His example is to be found Matth. 17.27 where he himselfe albeit the heire of all things yet being now in the forme of a seruant vnder worldly iurisdiction payeth polemony to the officers which came vnto him for it In like manner S. Paul Rom. 13. hauing prooued by sundrie verie forcible arguments how all men are to be subiect vnto the higher powers when he commeth to declare by what practise we are to shew the same subiection he inferreth on this wise Giue therefore saith he tribute to vvhom tribute appertaineth as declaring thereby how one cannot denie the king his tribute but he therewithall dishonoureth the same king and denieth him that subiection which the Lord alloweth him in his word Concerning the third point of our former diuision which was touching the persons who are to yeeld this honour to the king they are people of al degrees and callings whatsocuer of whom the Prince demandeth the same and imposeth it as from the Lord for this the plaine words of the scripture do exact and straightly commande Rom. 13. Let euery soule be subiect saith saint Paul to the higher powers and S. Peter hath a notable reason hereof comprehended in one word when he calleth the king the chiefe among all other For he that is chiefest of all is to be honoured of all of what estate or calling so euer they be The king or Prince is the chiefe of all and therefore all other parties whether they serue the Lord in ciuill or ecclesiasticall vocations are to honour the Prince in manner aforesaid 2 This hath plentiful and sufficient proofe out of those manifold examples of the word wherein as it were a table are set before vs and described all degrees of people honouring the king or prince as be commeth them so that none can plead any right of immunitie in this behalfe If one were a Patriarch he hath an example to reuerence reÌ„ce honor the king ministred giueÌ„ him in AbrahaÌ„ who bowed him self before Ephron and before his people Ge. 2.3 If a minister of the church he is taught to reuereÌ„ce honor the king by the example of Aaron who submitteth himself to Moses Nu. 12.11 of the priest that obeied Saul 1. Sa. 14.18.19 of Zadok the priest who readily performed the commandement wil of Dauid 1. Re. 1.33.38 of Hilkian the priestwhich doth as Iosiah coÌ„aÌ„ded him 2. Reg. 22. 12.14 of the Leuits priests which did as Iehoshaphat charged them 2. Chro. 19. If one were a prophet he hath an example in Nathan who doth humble obeysance in the presence of Dauid as we shewed before in Ieremiah which speaketh most humbly reuereÌ„tly to Zedekiah calling him his Lord the king c. though he had put him in prison wrongfully Ier. 37.20 in Daniel who honored Nebuchadnezzar ca. 4. Darius ca. 6.21 If one were of royal pareÌ„tage he hath example to honor the king in Mephibosheth who fel on his face did reuerence before Dauid 2. Sam. 9.6 If a man of verie great substance he hath an example in Barzillai the Gileadite whose reuerend behauiour and dealing toward the same Dauid is set forth and commended 2. Sam. 17. 19. If a most politike counseller he hath example of his dutifulnesse toward the prince in Hushai the Archite the friend of Dauid 2. Sam. 15. If a most valiant captaine he hath example giuen him in Abner 2. Sam. 3.21 in Ioab 1. Chron. 21.3 in the three mightie men 2. Sam. 23.16.17 The like examples we may finde in the word for all other estates and degrees whatsoeuer This doctrine is cleare yet there are which gainsay it as the Anabaptists on the one side the Papists on the other side The Anabaptists denie all magistracie and princely gouernment among Christians imagining it to be a matter that cannot stand with the nature of true christianitie for one to receiue honor as a Prince and another to giue yeeld such honour as a subiect who are easily refelled For to whom is

of mans braine Here is then the first point whereby yee may know whether yee feare God truely as saint Peter commandeth Haue ye exercised your wits in this meditation haue yee taken a diligent view of these things out of the most faithfull assertions and examples of the word of God and hath that feare of God which is in you proceeded and risen hereof then is there hope that the feare of God in you is not counterfait But now my brethren if the most men be vtterly ignorant of these points in a manner all men remisse negligent and cold in taking such view of the nature of God how may we not iustly feare that the most men now a dayes are vtterly destitute of this grace and gift of the true feare of God 2 The second meanes whereby yee may know and discerne whether your hearts be possessed with a true feare of the Almightie is by the effects which are diuerse the chiefe and principall whereof are these that follow First the true feare of God is of such force and working that it maketh him in whom it is to hate and decline that which is euill and vngodly in the sight of the Lord I say not how they which haue this feare do not sinne at all but that the faithfull are by this feare as by a most fit instrumeÌ„t of the holy ghost kept backe from following the lusts of vngodlinesse and haue such a watch-word giuen them continually in their hearts that they are not easily drawne to any notorious breach and transgression of Gods commandements This effect of this true feare of God is noted by Abraham the father of the faith full Gen. 20. For when Abimelech the king of Gerar who had taken away his wife being brought to the knowledge of his iniquitie demanded of Abraham what he saw in the land that he manifested not that she was his wife Abraham answered saying I thought saith he surely the feare of God is not in this plase therefore they vvill slay me for my vvines sake As if he had said how there was no hope in him that he should finde any honest dealing there where the vnfained and true feare of God was wanting To this agreeth a most notable example which we finde written Exod. 1. 17. where it is shewed how that when Pharao had commanded-the midwines to make away the men children of the Israelites that which restrained them from committing so horrible a fact was the true feare of God which they had before their eyes for so Moses testifieth of them saying But the midvvines feared God and did not according to the commandement of the king but saued the men children Yea Salomon maketh it a generall rule that the feare of God causeth a man not onely to decline euill Pron 13. but more ouer to hate the euill Pron 8. 13. And for the more plainenesse he maketh mention of foure points of iniquitie which cannot dwell with the feare of God to wit arrogancie pride the euill way and a double tongue and sheweth by example in himselfe how if a man haue the vpright feare of God abiding and working in him he will auoid and abhor these enormities The first enormity is arrogancie which is Alying perswasion and boasting that one hath those graces and that abilitie which he hath not and this iniquitie raigneth in the greatest part of men Yee that are of the ministerie looke into them of our owne calling There are infinite in a manner which being vnable for want of gifts to fulfill any the least part of the ministers office and charge truely notwithstanding presume and boost themselues to be sufficient men for that calling when it is nothing so and hereupon breake in and come within the listes of the holy mount of God thrust themselues into the sanctuarie of the most holy one These are monstrously arrogant and therefore out of all question destitute of the true feare of the Lord. Of this sort are many professors now adayes which hauing not as yet profited so farre as that they know the word of the beginning of Christ Iesu or first principles of religion yet boast themselues to be rich in the knowledge of God of Christ Iesu Of the same stampe generally are Papists who arro gating to themselues by nature freewil to forsake cuill to do good which they haue not power to merit heauen by their works which all men lacke shew the true feare of God not to be in them The second enormitie is Pride which is achalenging of glorie praise and dignitie to ones selfe in respect of those graces and giftes which are in him They that are carried away with this vngodlynesse they are also void of the true feare of God Such are in the ministrie those now a dayes who knowing themselues to haue those good graces and giftes which their betters in ecclesiasticall place and calling do want thinke much that their place is none higher their liuings no larger their estimation no greater and thereupon make it their chiefe studie how they may come and attaine to better promotion Such are among the gentrie those that for the abundance of their outward blessings cannot content thÃ¨selues vnlesse they may haue some higher title than whereby they are yet called Briefely such are all those who of a glory that they haue in their owne gifts aspire to an higher place in the common welth after the manner of Abshalom or hunt after and striue for the preheminence in the church after the manner of Diotrephes for thus to do is pride which sinne cannot raigne in any person and the man feare God aright too The third enormitie abhorred of such as feare God truelie is the euil may that is to say all course and trade of life and liuing which sauoureth of vngodlinesse as liuing by vsurie cosinage theeuerie extortion leading of ones life in filthinesse adulterie wantonnesse idlenesse or any other crime that the church of God is offended withall This course whosoeuer taketh as the world is full of such now adaies they can by no coulourable meanes be shewed to fear God aright whatsoeuer they outwardly pretend The fourth enormitie which cannot stand nor dwell togither with the true feare of God is adouble tongue with which sinne there are specially two kinds of people infected one is of thÃ¨ who will speake as faire as Angels to a mans face but will straight way or whensoeuer occasion is ministred slander them most beastly behind their backes Another sort is of them who in the company of such as professe the truth sincerely will make a great shew of godlinesse but when they come in companie of others which are leudly disposed wil say as they say These are double tonged whosoeuer are such in them the true feare of God is not remaining 2 A second effect and naturall property of the true feare of God is it causeth a man to deale not with eyeseruice but faithfully in al that with knowledge he

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