Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	king_n	law_n	people_n	9,348	5	5.3251	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14032	An exposition vpon the canonicall Epistle of Saint Iames with the tables, analysis, and resolution, both of the whole epistle, and euerie chapter thereof: with the particular resolution of euerie singular place. Diuided into 28. lectures or sermons, made by Richard Turnbull, sometimes fellow of Corpus Christie Colledge in Oxford· now preacher and minister of the word of God and the holy Sacraments, in the citie of London.	Turnbull, Richard, d. 1593.	1591 (1591)	STC 24339; ESTC S118931	472,056	683

other Gods but me To the obseruing wherof blessing and life is promised to the breach thereof death and cursing Deut. 28. 30. Deut. 27. Leuit. 26. is threatned This is that law which onely geueth definitiue sentence and iudgement peremptorie vpon all men In the whole course of the lawe and Prophets it is witnessed that the lawes of life and death which presse the hearts and consciences of men are only the Lordes and that he onely according thereunto iudgeth so that men may not take vpon them to drawe all others after their tailes and leade them at their pleasures which wheÌ„ they refuse theÌ„ also to speake euil of theÌ„ iudge theÌ„ The holy Prophet Isai subscribeth hereunto The Lord is our Isai 33. Lawe geuer the Lord is our king he will saue vs saith the Church by the mouth of the Prophet It was the Lorde Psal 147. which gaue this law vnto his own people Israel the Lord shewed his word to Jacob his statutes and his ordinances to Israel he established a lawe in Jacob and ordeyned a testimonie in Israell which he commaunded our fathers to teach their children saith Dauid the holie Prophet And this concerning the moral preceptes thereof is euerlasting vniuersall and to all the world giuen Therefore he is to be reputed the law giuer and the iudge only which gaue it first vnto Israel his people Who being the onlie geuer of the lawe can thereby either saue or destroye condemne or iustifie pardon or punish wherefore this must men leaue to him alone which if they do not but wil condemne their brethren after their wills then challenge they to themselues the right of God then thrust they him from his heauenly throne of iudgement therin endeuour they as it were to rise vp in his rome and giue that sentence which only belongeth vnto him then which arrogancie and pride what can be greater It is the Lord that searcheth the hearts and raines it is he who perceth into the cogitations of men and seeth that they are but vaine he knoweth only who are his and he alone can tel when and whom to saue or condeÌ„ne to discharge or destroye this prorogatiue we take from God of this priuiledge we spoile him of this preferment of iudging and condemning of making and setting lawes of life and death to the consciences of men we then bereue God when we in the pride of our hearts speake euil and condemne our brethren vvhen they displease vs and our humours Thus men challenge to themselues that vvhich is Gods and Christs only thus take they sentence of iudgement out of the mouth of God and take the povver of geuing lavves to the Church out of his hands hovv great is this blasphemous presumption hovv hainous is this extreame vngodlynes For as it is not only doting and foule follie but horrible impietie and vvickednes in the highest degree for men to take vppon them to repele the eternall lavves of God geuen by him to the Church and all posteritie for euermore So is it likewise no lesse vngratiousnesse an louer bolde and presumptious rashnes â—o make other lawes contrarie to his as if we would teach him wisdome and thereby to iudge our brethren Christ is our king hee onely is the head ouer his Church therefore as vnto the king and chiefe head of his Church it belongeth of right to geue lawes to the saints Was it euer heard among earthly Princes that loyall subiects either could or would either repell or change the lawes of their Princes or doe they at any time take vpon them to make lawes of their owne heads without their Princes in their owne kingdomes or can there be greater treason and rebellion then to endeuour to seeke such lewde libertie doe the Princes and Peeres of Common-weales call Parlements set downe lawes without the authoritie of their Kinges and Emperours were not this great conspiracie and shall men take vpon them in the church which is the royal seat of Christ and the very septer of his kingdom to establish lawes without his licence were there euer lawes proclaimed in any kingdom but in the name of that king which there raigneth shall men proclaim lawes of their own deuising in christs kingdom vnder any other name or authoritie then by the name authoritie of Iesus Christ wherefore we deny Christs soueraintie ouer vs when without him we will make lawes to others and we refuse God to be our law geuer when besides his lawes we will proclaime lawes to binde our brethren Which thing as grosse sollie and great impietie the Apostle condemneth testifying that God only is our law-geuer and iudge in whose power it is to saue and destroy and therefore men ought not to challenge that to themselues in any wise Of this euill how many are now giltie is not euery one readie to prescribe lawes of the liues of their brethreÌ„ and sisters If we see any either in the habite of apparrell or in the talke of the tongue or in the gesture of the bodie either in the course of his Common life or in the religion and worshippe he perfourmed to God or any other thing which walketh not according to our pleasures and agreeth not in all things to our life and ruie how soone speake we euill of him how proudly doe wee iudge him how peremptorilie doe wee condemne him Thus one man dealeth with another one woman thus iudgeth another thus the people condemne the pastors the pastors the people thus the Cleargie speake euill of the Temporaltie and they of the Cleargie thus one preacher of another one laie man of another and almost euery one of his neighbour Is not this to vsurpe that which belongeth vnto god is not this to take the scepter of iudgement out of the hande of Iesus Christ This is reprooued by Saint Paul who art thou that condemnest another mans seruant he standeth or falleth to his owne master what hast thou to Rom. 14. intermeddle where thou hast not to doe This is condemned by this Apostle who ascribeth prescription of lawes and pronouncing of iudgement to God onely who can saue and destroy but thou Ã´ man canst saue none therefore by thy proud iudgement condemne and destroye none yet condemnest and destroyest as much as in thee lieth thy brother when because hee liueth not after thy pleasure thou speakest euill of him And this is the third argument of the Apostle The fourth and last reason why we should not speake The fourth reason euill or rashly condemne our brethren is from the frailty of our owne common state and condition For all men are subiect to infirmities therefore ought we not one of vs rashly to condemne another And this reason that it might be more forcible it is proposed in the manner of an interrogation Who art thou which iudgest another art not thou a man subiect to like infirmities why doest thou so proudly then iudge thy brother who art thou that iudgest

that in both he may bee glorified through Iesus Christ our Lord to whom with the Father and the holie Ghost our sanctifier be all prayse dominion power and maiestie now and for euer Amen Iames Chap. 3. verses 13. 14. 15. 16. 17. 18. Sermon 16. 13 Who is a wise man and endued with knowledge among you let him shew by good conuersation his workes in meekenesse of wisedome 14 But if you haue bitter enuying strife in your hearts reioice not neither be liers against the truth 15 This wisedome discendeth not from aboue but is earthly sensuall and diuelish 16 For where enuying and strife is there is sedition and all manner of euill workes 17 But the wisdome which is from aboue is first pure then peaceable gentle easie to bee entreated full of mercie and good fruites without iudging without hyhocrisie 18 And the fruit of righteousnes is sowen in peace of them that loue peace 3. Place THese woordes are concerning the thirde and last parte or place of this Chapter which is touching meekenesse and gentlenesse to bee perfourmed of Christians These words in these sixe verses conteined minister the consideration of foure thinges vnto vs Namely 1 The exhortation to meckenes 13. 2 The opposing of strife and enuying to the worthie vertue of meekenes verse 14. 3 A distinguishing of wisdome where by a gate is shutte vp to many euils 15. 16. 17. 4 A reason wherfore the saints should follow peace and meekenes drawen from reward verse 18. 1 Of these foure the first is the exhortation to meekenes The exhortation inferred and brought in by the way of an interrogation Who is a wise man saith he and indued with knowledge among you Let him shew by good conuersation the meeknes of wisdome As who shoulde say All men seeke to be counted wise but if any wil be wise in deede let him by meeknes shew his wisdome For therin indeed wisdome consisteth The occasion of this exhortation may be the sinne which the Apostle in the first place condemned namely that many chalenged authority to themselues to reproue and checke their brethren and to bee as censurers ouer them thereby seeking the opinion of wisdome among men which notwithstanding were themselues enuious and contentious Saint James here to abate their pride to beat downe the arrogancie of their spirites to asswage their malice and to coole the heate of their madnes and furie telleth them that it is not the way to be counted wise to be contentious among meÌ„ but rather that herin wisdome consisteth that they shew themselues modest quiet meeke and gentle in their whole conuersation This place condemneth the sophisticall scholemen this condemneth the brauling Anabaptists this condemneth al such whose liues are spent in contention of words this condemneth popish persons seditious seminaries tumultuous Iesuits the vain curious contentious men of out time who geue themselues to tumults contentions seditions dissencions brauling and brabling most deadly to the disturbance of the commonwealth disquietnes of the church slaunder of the gospel hurte to priuate states and conditions of men In which practise wisdome consisteth not but in meekenes Christian wisdome is not in ambitious vsurping authoritie ouer the brethren neither in quarrellous braulings contentions about trifles neither in vnbrideled pride and arrogancie of spirite neither in tumultuous vprores and disquieting of the people neither is it sillogistically and sophistically to striue about words neither insoleÌ„tly to oppose our selues against such as are in chiefe authoritie neither standeth it in foolish affecting of rigorous seueritie But in gentle behauiour in tractablenes of life meekenes of conuersation wherof the Apostle telleth vs Who is wise and indued with knowledge among you Let him shewe by good conuersation his works in meekenes of wisdome Meekenes is a vertue moderating pride and anger repressing desire of reuenge forgetting offences and pardoning iniuries for priuate and publique quietnes sake Whereunto our Sauiour Christ exhorteth pronouncing Mat. 5. them blessed which are meeke to whom also the inheritance of the earth appertaineth Blessed saith he are the meeke for they shall inherite the earth Saint Paul reckoning vp the fruites of the spirite in men reformed among Gal. 5. other most holy and excellent vertues putteth downe meekenes The fruites saith he of the spirite are loue peace ioy long suffering gentlenes goodnes faith meeknes temperance against such there is no law Who also exhorting all men to liue walk worthie the calling where-they Ephes 4. are called instructing them how they should so do Walke worthie saith he the calling whereunto you are called in all humblenes and lowlines in meekenes with â—ong suffering supporting one another in loue endeuouâ—ing to keepe the vnitie of the Spirite in the bonde of â—eace In like manner perswading the Colossians to put on Col. 3. â—hose vertues and chiefe ornaments of their liues whereâ—y their profession might be better beautified exhorteth â—fter this manner Now as the elect of God holy and â—eloued put on the bowels of mercie kindnes humbleâ—es of minde meekenes long suffering forbearing one an â—ther forgeuing one another if any man haue a quarâ—ell to another eueÌ„ as Christ forgaue so doe you Finally instructing Titus his scholer and the chiefe 3. Tit. Minister of Creta how he should infourme the people of that I le and countrie geueth him this charge Put them â—n remembrance that they be subiect to the principalities and powers and that they be obedient and readie to euery good worke that they speake euil of no man that they be no fighters but soft shewing all meekenes to all men Whereunto in this place the Apostle hauing respect vseth like exhortation Who is a wise man and indued with knowledge among you Let him shew his good conuersation in meekenes of wisdome Of which vertue sundrie are the examples whereby we may be drawen to imitation For if we looke well about vs we shal finde almightie God a most liuely patern and president hereof who in great meekenes forbore the sinnes of the world along season and suffered his owne people sinning and prouoking him fourtie yeares in the wildernes forgetting and forgeuing daylie the innumerable sinnes of men For which cause he is celebrated and Exod. 34. 6 Psa 103. 6 Ioel 2. 13. c renowmed to be a god of patience long sufferance meeknes and gentlenes towards the sonnes of men Neither God the Father onely but Iesus Christ his sonne our sauiour in like manner is our example who inuiteth and calleth men to the imitation of the same vertue in him selfe Come vnto me all ye that are laden and Marke 11 wearie and I will refresh you take my yoake vpon you learne of me for I am humble and meeke and you shall finde rest vnto your soules If wee require examples of men as more familiar vnto vs we haue not a few excellent for wisdome prepotent in power renowmed for vertue herein

from whome he had both commaundement and courage for the fighting of the Lordes battailes After whose death and the manifolde battailes hee had with Kings and Countreys the people came to the Lord to enquire who should succeede him as their captaine to Iudges 1. fight against the nations and hee appointed Iudah captaine ouer them Dauid the valiant warriour confesseth in sundrie Psalmes that his warrely prowis and fortitude Psal 18. was from the Lorde therefore hee cryeth out in the Lordes prayse I will loue thee dearely O Lorde my strength the Lord is my rocke and my fortresse and hee that deliuereth me my God and my strength in him will I trust my shielde the horne of my saluation and my refuge To like purpose in another place Through thee Psal 44. saith he to God we thrust backe our enemies and in thy name shall we tread downe those that rise vp against vs. Finally he breaketh out and praiseth God Blessed be the Psal 144. Lord my strength which teacheth my hands to fight and my fingers to battaile he is my goodnesse and my fortresse my tower and my deliuerer my shield and in him I wil trust whch subdueth my people vnder me Which had beene great impietie in the princely Prophet had warres beene altogether vnlawfull Salomon the diuine and heauenly Eccles. 3. preacher affirmeth that there is a time for all things a mong other things he sayth there is a time for peace and a time for warre Nowe we knowe there is no time for wicked things if warre were wicked and euill there were no time for it 2 Neither doe these places onely shewe it to bee lawfull in the former times vnder the lawe and Prophets in the time of the olde Testament but also the new Testament confirmeth the same to bee as lawfull vnder the Gospell VVhen Iohn Baptist preached and infourmed all Luke 3. states and degrees of men in their dueties when the soldiours asked him vvhat they should do he biddeth them not forsake their calling as a thing vnlawfull but sheweth how it might be vsed aright oppresse no man saith he and be content with your wages Whereupon Saint Augustine thus concludeth whom he willeth to be content with their wages he willeth not Epist. 5. Marcellino Mat. 8. to leaue their warfare When our Sauiour was besought to heale the Centurions seruaunt vvhich vvas a man of vvarre the gouernour of a hundreth soldiours he neyther disdained his person neyther condemned his calling nor denied his suite but coÌ„mended his faith without any more ado vvhich he would not haue done had the calling beene vnlawfull Saint Peter by God was sent to another Centurion Act. 10. to whom he preached all the wordes of life yet is there no sillable nor sounde of condemning the condition and calling of the Centurion Cornelius When there was a greate conspiracie against Paul of more then fourtie which sought his life he was contented through the ayd Act. 23. of armed souldiours to be brought safely to Cesaria and so deliuered from the rage of his enemies which eyther he would neuer haue done or if through feare hee had done yet it should and would eyther by Luke in the storie or by himselfe in some place haue beene confessed to haue bene euill done vvere vvarres vnlavvfull altogether The author to the Hebrewes commending the most holy men and Saints of God as for other many excellent Heb. 11. effectes of faith so also that through faith they subdued kingdomes wrought righteousnesse obtained the promises stoppeth the mouthes of Lions quenched the violence of fire escaped the edge of the sworde of weake were made stroÌ„g waxed violent in battle turned to flight the armies of the aliants If to waxe stronge in battle to subdue kingdomes and putte to flight the armies of the aliants be praise-worthie hovv then can vvarres bee but lavvfull 3. Tributes are certaine contributions made by the people and giuen to the Prince to defend them by warre if occasion serued whereof beyng demaundeth his iudgement whether it were lavvfull to giue it or no our Sauiour Mat. 22. willed tribute to be giuen to Cesar the Emperour and himselfe for himselfe and his traine paid it as Saint Mat. 17. Rom. 13. Matthew recordeth Saint Paul exhorteth the Christian subiectes to the paying of tribute as parte of their subiection and obedience vvilling that custome be payed to whom custome and tribute bee paid to whom tribute belongeth 4. The learned auncient fathers found no such matter in vvarres but commended them as things most lavvfull Saint Cyprian in his Epistles saith of vvarre When 2. Lib. epist 2. priuate men shedde bloud it is sinne and a great faulte but when it is publikely done it is a vertue wherein he counteth priuate reuenge and thereby shedding of mans bloud haynous murther but waging lawfull warres he reputeth as a singular vertue Saint Augustine in sundry places as in his Epistles to Epist 5. 48. to Bonifa a warrier others and also in that which he writeth to Bonifacius a warrier sheweth that as the Gospell hath not taken away the lavvfull vse of meate and drinke mariage riches and such like so neyther hath it taken away the vse of lavvfull warres without which no common-wealth can bee preserued the lavvfulnesse vvhereof the examples of Abraham Moses Josuah Dauid the godly Centurions in the gospell and infinite the like shevv most euidently 5. Conditions in vvarres required that they may be lavvfull though there might many be assigned yet I suppose that these be the chiefest 1. That no warres be vndertaken but by the authoritie of the King Prince Emperour or other chiefe officer and gouernour in the common-wealth so that warres without his appointment are not lawful warres but vprores rebellions and ciuill seditions vtterly condemned Thus Core Dathan and Abiram rising vp against Moses Absolon Num. 16. 2. Kings 15 taking sworde in hande against Dauid his naturall father Adoniah against Salomon Basha Zimrie Shallum and 1. Kings 1. the seruants of Ammon the king not armed by the authoritie of their princes but against them are thus condemned Brutur and Cassius and such like of their owne heads arming themselues against their common-weales and countries haue bene condemned as seditious persons 2. Warres also must be vvaged and vndertaken for defence of religion of publike peace of the state of the countrie and the safetie of the common-wealth and people committed vnto princes for the suppressing of wicked malefactours and the lavvfull defence of loyall subiectes Saint Augustine therefore vvriteth thus to Boniface Augustine to Bonif. 48. Epist the vvarrier all thinges are quiet and husht vvhen vvarres are vvaged for they are not vndertaken of desire to rule or for crueltie but for studie of peace that the godly may be supported and the vvicked punished which endes euen the very Heathen respected For Homer bringeth in Hector exhorting his souldiers Homer Ili to

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