Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	david_n	king_n	saul_n	3,246	5	10.1257	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01880	How superior powers oght to be obeyd of their subiects and wherin they may lawfully by Gods Worde be disobeyed and resisted. Wherin also is declared the cause of all this present miserie in England, and the onely way to remedy the same. By Christopher Goodman.	Goodman, Christopher, 1520?-1603.	1558 (1558)	STC 12020; ESTC S103263	98,447	240

the Lorde by rebellion did thinke also by their policie to escape Gods appoynted punishmeÌ„t No no woulde Ieremie say it is to late and ye are to weake to fight againste the Lorde whose worke this is When ye were Lordes within your selues and had full libertie to honor your Lorde God accordiÌ„ge to the Lawes whiche he gaue vnto you and whereby ye were assured to lyue without feare of all natioÌ„s you wolde not And therfore shall you serue a strange kinge strange lawes and a straÌ„ge nation til you be wel corrected aÌ„d humbled till you haue felt by experience what an inestimable coÌ„fort it is to haue the liuinge Lorde to be your kinge aÌ„d gouernour And therfor woulde IereÌ„ say Serue Nabuchadnezer Seinge theÌ„ this is the appoynted plague of God for disobeyinge him and his Lawes to serue strange kinges and to be captiues â–ª you are hereby warned aÌ„d taught rather to turne with all spede to the liuinge Lorde and to set vp his true religioÌ„ againe that he may defend you theÌ„ in proceadinge in your blasphemye for the coÌ„mandement and feare of any creature to hasten Gods wrath and Iudgements The Israelites because they woulde not receaue the oft admonitioÌ„s of Gods Pâ—ophetes to feare the Lord cooulde not afterwarde escape his plagues nor the feare of men no more shal you Ã´ inhabiters of EnglaÌ„de without speedie repeÌ„tance escape the Spaynishe plague of adoulterous Philippe whom the Lorde will make his sworde and maul to beate downe your townes and Cities aÌ„d to deuoure the people therof For seinge you haue with the Israelites forsakeÌ„ the swete aÌ„d plesant yoke of God and Christe his Sonne you shal indure the importable yoke of this cruell and beastly nation But what shall we obey then say you Yes verely but against your wills in captiuite and thraldom as did the Israelites in Egypt and Babylon to serue them with your bodyes and goodes Seinge ye woulde departe with nothinge to serue our Maister and Sauiour Christ thinke you to escape this by obeyinge your wicked Rulers By what other means haue you fallen into the handes of your enemies but by this kinde of obedience onely Whiche as you haue harde sufficiently proued is in Gods sight plaine disobedience and rebellion But you will say Ieremie willed the Iewes to serue Nabuchadnezer which was a wicked Prince and then with out the feare of God and therfore are we bownd to serue our Quene thoghe she be an vngodly idolatres Ieremie speaketh but of bodely seruice and such as subiectes owe to their superiours in Ciuile ordinaunces and outwarde doinges and not to defile their consciences in committing euill For in suche thiÌ„ges both God and his Prophetes and the examples of all the godly do forbid all obedieÌ„ce They were made subiectes to the kinge of Babylon to serue him with their bodies and goodes as were his owne people and also to paye tribute to him as did strangers which he had likewise subdued The which thing was for their punishment And therfore of duetie they must patientlie beare them TheÌ„ in fewe wordes I answere that althoghe it be moste lawfull with patience to beare the punishment of the Lorde for our synne and not to repine or rebell agaynst it yet is it our parte neuerthelesse and bownden duety to defende and mayntayne the cause of God with all our might and to whithstand all maner of aduersaries euen to the losse of our goods and liues being euer assured of this promesse of our Sauiour and Maister That he that loseth his liffe for his sake shall finde it and he that loseth father or mother frindes or goodes in his cause shall be rewarded an hundreth folde in this worlde and in the worlde to come with liffe euerlasting It is not then wisedome to repine at the rodde when it is layde vpon vs to beate vs but to returne backe to our mercifull Father with vnfayned repentance calling for mercy before hande whiles he doth but menace vs. And therfore the threatning or counselle of Ieremie is but an admonition for vs to obeye God in true religion whan we haue tyme that therby we may escape the like plagues aÌ„d no defeÌ„ce at all for our vngodlie behauiour in yelding to the deuilishe decrees of anie vngodly Magistrates what names or titles soeuer they beare For this answere of the Apostles must euer more preuaile God must be obeyed rather then man And there is no obedience in euil that can please the almightie Laste of all we haue to consider the sainge and doinge of the worthie seruante of God the kinge and Prophet Dauid who woulde not lift vp his hand againste kinge Saule notwithstanding he sought to haue murthered Dauid saiÌ„ge God forbid that I shoulde touche the anoynted of the Lorde and why Because he is the anoynted of the Lorde If it be not lawfull theÌ„ to touche the kinge because he is the Lordes anoynted it is likewise vnlawfull to disobey or resiste for that he is the Lords anoynted To whiche I answere that to consider the bare wordes it woulde seeme true as they say but wayiÌ„ge the cause the matter is easie to answere The occasion wherfore Saul hated Dauid was for that he knewe he should succeade him in his kingdome As Saule him selfe doth confesse in the same Chapter saynge I knowe of a suertie that thou shalt reigne and that the kingdom of Israell shal be establisshed in thy hande Swere to me therfore by the Lorde that thou wilte not cut of my seed after me nor destroye my name frome my fathers howse This beinge theÌ„ Dauids owne priuate cause it was not lawfull for him in that case to seke his owne reuengemeÌ„t especially in murtheringe violently his anoynted kinge and the anoynted of the Lorde For it is not written of Saule that he was an idolatrer or constrayned his people to worshippe strange Godes nor yet was aboute to sel theÌ„ to the enemies of God the Philistines against whom he foghte manfully and many tymes Nether that he was an open oppressor and coÌ„temner of the Lawes of God as are this day all the rulers in miserable England And therfore Dauid beinge but a priuate man coulde haue done no violence to his kinge without Godes especial inspiratioÌ„ except in reueÌ„ginge his priuat cause he had vsurped Gods office and soght to haue established him self in his kingdome not taryiÌ„ge the Lords appoiÌ„tmeÌ„t But where as the kinges or Rulers are become altogether blasphemers of God and oppressors and murtherers of their subiectes then oght they to be accoÌ„pted no more for kinges or lawfull Magistrats but as priuate meÌ„ and to be examined accused condemned and punished by the Lawe of God wherunto they are and oght to be subiect and being conuicted and punished by that Lawe it is not maÌ„s but Gods doing who as he dothe appoynte such Magistrates ouer his people by his Lawe so doth he condemne aswel them

them what maner of man they shulde chose as the lawes by the whiche he shuld rule others and be obeyed of them When thou commest saithe the Lorde by Moyses to the lande which thy Lorde geueth thee and shalt possesse it thou shalt with out doute put or constitute a kinge to thee but whoÌ„ thy Lorde thy God shall chose Moreouer he saith from the middle of thy brethern shalt thow appoynt a KiÌ„ge ouer thee For thou mayst not appoynt a straÌ„ger which is not thy brother Which lawe as it proceaded from the wisedome of God who thoght it necessarie for his people euen so is our miserable ignorance and vnspeakeable ingratitude to be lamented which nether do vnderstand the goodnesse of God in these lawes not yet will vouchesaffe to consult with his heaueÌ„ly wisedome all men rather sckinge to chose and procure them selues Princes and kinges after their owne phaÌ„tasie aÌ„d by vngodlie fetches and policies then to folowe the appoyntment of the Almightie preferringe theyr owne wittes to the wisedome of God whiche neuer fayleth them that folowe it In comparison of whom all others at lengh shall shewe them selues to be meere fooles Yf we wil be the people of God let vs then searche and diligentlie folowe the Lawes of God especiallie in so weightie matters as the election of kinges and Princes by whom Realmes and nations are either preserued if they be Godlie or vtterly distroyed and shamefullie oppressed if they be vngodlie The first poynt or cautioÌ„ that God requireth of his people to obserue is that they chose suche a kinge as the Lorde dothe appoynt and not as they phantasie And what one is he or how shuld he be knoweÌ„ The people of Israel you will saie had their kiÌ„ges appoynted them by the mouthe of God and anoynted of his Prophets as Dauid and his sonne Salomon For Saule thoghe he was appoynted aÌ„d anoyeted in Goddes furie yet was he not of the Lordes chosinge after this meaning of Moyses who willethe them to appoynte a kinge that the Lorde shal chose to wit of his fauour and goodnesse suche a one as shall obserue the Lawes folowing as we shall see here after Two means had the Israelites to knowe their kinge whither he was of God electe or no. The firste by the expresse commandement and promesse made to some especiall man wherof they neded not to doute as was made to Dauid aÌ„d to SalomoÌ„ his sonne expresslie The secoÌ„de is by his worde which he hathe now left to all men to be the ordinarie means to reueale his will and appoyntment Which if we vnfaynedly folowe in our doings we nede no more to doute then if God shulde now speake vnto vs out of the heauens as then he did to the Israelites The worde then geueth vs these notes to know whither he be of God or not whom we woulde chose for our kinge Firste as was sayd if he be a man that hathe the feare of God before his eyes and zeluslye with Dauid and Iosias dothe studie to set forthe the same hatinge vnfaynedlie al papistrie and idolatrie For this cause God willeth that he shuld be chosen from amongeste his brethern and shulde be no stranger bycause suche then had not the feare of God but were idolaters to whom no promesse of anie kingdome was made and who also would leade the people to idolatrie Also in that his exercise is appoynted the worde Lawes statutes of God it is manifeste that he is not chosen of God except he be such a one and oght not to be anoynted or elected as their kinge and Gouernour what title or right so euer he seeme to haue theruÌ„to by ciuile policie except he be a promoter setter forthe of Godds Lawes and glorie for whiche cause chieslie this office was ordeyned The nexte rule to be obserued is that he shulde be one of their brethern meaninge of the Israelits partlie to exclude the oppression and idolatrie whiche commeth in by strangers as our Contrie now is an example and partlye for that strangers cannot beare such a natural zeale to straunge realmes and peoples as become the brethern but chieflie to auoyde that monster in nature and disordre amongest men whiche is the Empire aÌ„d gouernement of a woman sayinge expreslie From the myddle of thy brethren shalt thou chose thee a kinge and not amongist thy sisters For God is not contrarie to him self whiche at the begynninge appoynted the woman to be in subiection to her housbande and the man to be head of the woman as saithe the Apostle who wil not permitte so muche to the womaÌ„ as to speake in the Assemblie of men muchelesse to be Ruler of a Realme or nation Yf women be not permitted by Ciuile policies to rule in inferior offices to be CouÌ„sellours Pears of a realme Iustices Shireffs Bay liues and such like I make your selues iudges whither it be mete for them to gouerne whole Realmes and natioÌ„s If the worde of God can not persuade you by which she is made subiect to her housbande muche more to the Counselle and auctoritie of an whole realme which worde also appoynteth your kinges to be chosen from amonge their brethern and not from their sisters who are forbidden as persons vnmete to speake in a Congregacion â–ª be you your selues iudges and let nature teache you the absurditie therof And thus muche haue I of pourpose noted in this matter to let you see to all our shames how farre ye haue bene led besydes your commun senses and the manifest worde of God in electing anoynting and crowninge a woman to be your Quene aÌ„d Gouernesse and she in verie dede a bastarde and vnlawfully begotten But beit that she were no bastarde but the kinges daughter as lawfullie begotten as was her sister that Godlie Lady aÌ„d meke Lambe voyde of all Spanishe pride and strange bloude yet in the sicknesse and at the deathe of our lawfull Prince of Godlie memorie kynge Edwarde the sixt this shulde not haue bene your firste counsele or question who shulde be your Quene what womaÌ„ you shul de crowne if you had bene preferrers of Goddes glorie and wise couÌ„selours or naturallie affected towardes your countrie But firste and principallie who had bene moste meetest amengest your brethern to haue had the gouernement ouer you and the whole gouernement of the realme to rule them carefullie in the feare of God and to preserue them agaynst all oppression of inwarde tyrants and outwarde enemies Wherbie you might haue bene assured to eskape all this miserable vnspeakable disordre and shamefull confusion whiche now by contrarie counsele is broght worthely vpon vs. I knowe ye will saye the Crowne is not intayled to the heyre males onelie but appartaynethe aswel to the daughters and therfore by the Lawes of the Realme you coulde not otherwise do But yf it be true yet miserable is this answere of suche as had so longe tyme professed the

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