Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	moses_n	utter_a	50	3	13.7006	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00753	Comfortable notes vpon the bookes of Exodus and Leuiticus, as before vpon Genesis Gathered and laid downe still in this plaine manner, for the good of them that cannot vse better helpes, and yet are carefull to read the Scriptures, and verie desirous to finde the comfort in them. By the Reuerend Father in God Geruase Babington ... With a table of the principall matters contained in this booke.	Babington, Gervase, 1550-1610.	1604 (1604)	STC 1088; ESTC S100580	531,878	712

as our power and places giue vs leaue to follow his example To the poore now in the land you sÃ©e his loue and you read his law here with your eyes Why should it not worke a good effect in your heart during your life in this matter First it is his will we should with hand shew our heart both to him and to our poore and needie brethren and without deeds vaine are our words that we loue one another Secondly his recompence is great in them that doo it and neuer faileth Whosoeuer giueth but a cup of colde water shall not loose his reward Come ye blessed of my father and possesse eternall comfort For when I was hungrie you fed Mee and so foorth Mee I say in the poore with you to whom what you did you did it to Mee so I take it Blessed is the man that prouideth for the poore and needie the Lord shall deliuer him in all his trouble By examples might this be prooued but it nÃ©edeth not onely remember in the widow of Sarephath what followed her pietie in fÃ©eding the Prophet when she had not much for her selfe It is a Storie in steade of a thousand to raise vp our harts in this matter 6 The three feastes heere mentioned to wit Easter Whitsontide and Tabernacles will haue an other place hereafter vnto which I will referre the treatise of them Of the rest of this Chapter spent in the promises of god vnto their obedience I will onely say this that these great swÃ©ete promises are as honie till we thinke of the Condidion to wit perfect obedience but then we fall from all hope had we not a Christ because such perfect obedience to the lawe we cannot performe Christ therefore we flye to and relye vpon him who hauing performed that obedience for vs now iustifieth vs by faith in him without that condition and maketh his righteousnesse our righteousnesse by imputation Thou shalt not seeth a Kid in his mothers milke As Crueltie is here forbidden by God so was it condemned by the verie Pagans CHAP. 24. IN this Chapter first note how Moses alone ascendeth vp to God and let it remember vs that there are differences of graces and yet one spirit the giuer of all They that have more may not despise them which haue lesse neither they which haue lesse enuie them which haue more Read the 1. Cor. 12. Chapter c. what if we say that the Lawe was fignified in Moses going to God because it is holy iust but it bringeth not his companie with it because they are imperfect kÃ©epers 2 Moses came and tolde the people all the wordes of the Lord c. So is the duetie of a faithfull Minister still to receiue of the Lord and to deliuer to his people what he hath receiued not any dregges or drosse of mans inuention for in vaine doe men worship him with mens precepts c. All the things which the Lord hath said will we doe Concerning his rash and confident answere of the people note and remember the censure of learned men that you may profit by it to a warier kinde of speaking out of a true fÃ©eling of your owne and all mens frailtie of nature by the corruption entred into vs at our fall in our first parents Saint Hierome condemning such vndiscrÃ©et hastines saith Melius est non promittere quam promissanon facere melius est ancipitem diu deliberari sententiam quam in verbis esse facilem in operibus difficilem It is better not to promise thaÌ„ not to keep promise it is better for a doubtful thing to be long deliberated on thaÌ„ to grant it easily performe it hardly Gregorie againe obersuing this fault in the Iews saith IudaeoruÌ„ populuÌ„ locustae significabant subitos saltus dantes protinus adterram sadentes Saltus enim dabant cuÌ„ praecepta Domini se implere promitterent ad terram cadebant cum factis denegarent The people of the lewes were signified by the Locustes which vsed sodainly to leape vp and forth with to fall downe to the earth againe They did as it were leape vp when in words they promised to do all things which the Lord had said but they fell to the earth againe when in their deeds they denied the same Let vs therefore I say alwaies weigh our weaknesse and accordingly frame our promises for as we sÃ©e in this people we may purpose well that which we cannot so well performe 3 Moses wrote all the words of the Lord as a sure and safe way to kÃ©epe them Tradition by word from man to man fayled in faithfulnesse and brought in many errors vnder the name of Gods word and will Therefore writing was deuised by God himselfe and so his appointed instruments directed by him haue left vnto vs his holy Scriptures This matter hath beene largely intreated of by many 4 This couenant made by bloud was a figure of the precious bloud of the immaculate Lambe Christ Iesus with which we must be sprinkled to make vs cleane The ninth Chapter to the Hebrewes will be an exposition to this place The promise of the people here againe to obey a God in all things testifieth their heart but not an abilitie to doe it Therefore let vs learne such affection but gather no error from such places of mans power to fulfill the same 5 The Ascention of Aaron Nadab and Abihu with seuentie of the Elders together with the vision was a gracious confirmation of Moses his authoririe and of his lawe giuen But we must know that it was farre from the Maiestie of God which they saw no flesh being able to see him as he is onely a glimse for their comfort hee vouchsafed in such manner as the Text expresseth 6 After Moses ascendeth alone yet so that he leaueth Aaron and Hur with them that whosoeuer had any matter might come to them so watchfull and faithfull was Moses in his place that without iust cause he is not absent and then he leaueth able Deputies Such care in Ministers now adaies would God blesse and the contrarie fault as he is God he will seuerely punish 7 Moses ascending is couered with a cloud and not admitted to God till after sixe daies to teach all flesh patiently and reuerently to tarrie Gods leasure and gracious pleasure for any matter of his will to be reuealed to them not curiously searching but humbly waiting for the thing we sÃ©eke being fit for vs. At the ende of the sixe daies euen the seuenth day God called vnto Moses and he is admitted to spÃ©ech and I pray you marke how couered with a cloud for the Text saith Hee entered into the middest of the cloud and went vp to the Mountaine So will the Lord haue a comfortable time for all those that waite for him and the knowledge of him in his word They shall sÃ©e and heare at last what he will

Gouernment is of God and God in Gouernours and is honoured greatly euer was and will be 9 Keepe diligently that which I commaund thee this daye and beholde I will cast out before thee the Amorites c. Who subdueth enemies casteth them out God and God onely man is but by his meanes and preuaileth and faileth as the Lord will Why dooth God subdue That wÃ©e may keepe and keepe diligently what he commandeth doo this and prosper as shall be good euer doo it not and vaine shall all strength bÃ©e when the Lords patience is expired and Iustice taken in hand Publikely and priuately this is true thinke of it 9 Take heede thou make no compact with the inhabitants of the land whither thou goest lest they be the cause of thy ruine among you It sÃ©emeth cruel if the inhabitaÌ„ts would yeeld and submit themselues not to receiue them But learne here and euer that God is the true line of mercie and where he condemneth beware pittie For that is to condemne him and to exalt thy selfe aboue him in mercie Because saith the Prophet to Benhadad thou hast let him go whom I appointed to die thy life shall goe for his life and thy people for his people Lest saith this Text they be the cause of thy ruine False Religion you sÃ©e in the end worketh destruction and how then is it policie how better for a Common-wealth as some Romish Catholiks vainly haue written Thirdly Thou shalt ouerthrow their Altars c. Then no tolleration to be had of two Religions in one GouernmeÌ„t If the Lord be God he must be worshipped but if Baal be he he must be worshipped solely and only not GOD and Baal both Thou shalt worship the Lord thy God and him onely shalt thou serue God is a ielous God and will not giue his glorie to another Dauid a Prince truly religious saith Their offerings of blood will not I offer neither make mention of their names within my lips Princes destroying Idolatrie and purging the Church are renowned in Scripture with a blessed memorie Salomon for his mingling was plagued Valentinian sought of Ambrose a Church in Millan for the Arrians and Ambrose denyed it c. But by whom are the Altars to be broken downe By the Magistrate onely or by priuate men also and by euery one that is zealous Surelie publike things by publike persons in authoritie Constantine Theodosius and such like But for priuate things priuate men may doo them as Iacob purged his owne house of his Wiues Idols And the Councill coÌ„demneth Maisters that will suffer in their houses images and not take them away Priuate men to meddle with publike things is dangerous Paul came to Athens and found an Altar yet he threw it not down The Councill decreed that he which beeing not a Magistrate should breake downe an Image and be slaine in the fact should not be numbred among Martyrs Theodoret maketh mention of Auda a Bishop who ouerthrew Pyreum Persarum and saith thus that a priuate man ouerthrewe this I praise it not c. Extraordinary instincts God hath giuen but let men take heede they be not deceiued Gideon had Gods instinct euery motion to such matters must not be such a warrant Ambrose defendeth the Bishop that burned the Iewish Synagogue and reckoneth one among Martyrs which in the time of Iulian threw downe an Altar and was condemned Our owne times haue yeelded some examples But you see all are not of one minde Therefore beware of false spirits that will rashly write of reformation without tarrying for the Magistrate So euery man may bee a Magistrate and the swÃ©ete societie of man with man turned to blood and slaughter Some yet are too milde and they tell vs Idolatrie must first bee taken out of the heart by true teaching c. They say well that true teaching goeth before but what then Therefore is the Magistrates worke excluded No. For are not the sinnes against the second Table also to be taken out of the hart by teaching and yet I hope the magistrate may concurre with teaching and punish theeues and murderers and adulterers c Much more in the first Table touching Gods honour and seruice 10 Mariage with thâ—se Idolaters is forbidden and I wish it marked I haue els where touched it and the curse of God is often so great vpon such matches as I wonder at the presumptuous prouoking of Gods wrath that I sÃ©e in many A Recusants liuing is respected and bodie and soule destroyed for euer The father wilfull throweth his dÃ©ere childe away and neuer thinketh of the iudgment he shall haue with God at his fearefull daye for the same I know where I am and I stay God in mercie worke fÃ©eling and true repentance Tertullian perswadeth Christian Widowes to take heede of these mariages Salomon was ouerthrowne by them c. 11 When Moses came downe from the mountaine Aaron and all the children of Israel looked vpon him and behold the skin of his face shone bright and they were afraide to come neere him Diuers and sundrie causes might cause the Lord thus to change Moses face First to assure him by this outward token that his prayers were accepted and Gods fauour againe restored to the people Secondly that thus the lawe written in the two Tables now the second time and Moses also the Minister of the law might receiue authoritie and dutifull regard with the people Thirdly that it might note Moses to shine with heauenly knowledge and Wisdome instructed by the Lord for the good of the people Fourthly to note that Ministers faces that is their outward actions and words which appeare to men should glister shine So let your light shine that meÌ„ may see your good works c. Fiftly to shadow that the law which Moses now represented is onely bright and shining in the face that is outwardly for the righteousnesse of them that obserue the lawe for outward actions is onely a seeming iustice shining before men who looke no further than to the out-ward apparance but before God who sÃ©eth the heart and reines it is none Whereas the righteousnesse of Christ is all glorious within and without Sixtly to teach that the law lightneth the conscience which is as the face of the in-ward man making it sÃ©e and know sinne but the minde it lightneth not wich any faith to saue from sinnes Christ onely dooing that by his holy Spirit c. Therefore the people feare and dare not approach the lawe euer striking a terrour into the harts of them that behold their sins in it and by it Moses himselfe saith your Chapter knew not of this glorie of his face And modest men are not carried away with knowledge of their own gifts but are as it were ignorant of them Socrates when all men iudged him most learned yet of himselfe held this both thought and spÃ©ech That he knew nothing And in matter of our almes

vncertaine as I will marrie one of the Daughters naming none Of all which points the Law hath large discourse and many questions which you may best learne of them that are Professors of that knowledge vnto whose good aduise as I said before I hold it the safest way euer to haue recourse vpon any occasion For a building well made and vpon firme ground will stand with comfort against all assaults and obiections cast out either by Satan desirous to trouble our consciences or by euill tongues enuying our peace Tenthly touching Poligamie whether it is lawfull for any man at once to haue two or more wiues The truth is plaine No. For God made but one Adam and one Eue that neither man might expect moe Wiues nor woman moe Husbans at once than one And in this first institution expresly it was said A man shall leaue father and mother and cleaue to his wife not wiues and they two not they three or more shall bee one flesh Also when Lamech brake this Lawe by hauing moe wiues and after him both Iewes and Gentiles followed this libertie Christ the true teacher calleth them to the first institution and plainely saith From the beginning it was not so repeating the former Scripture they two shall be one c. The Apostle S. Paul following this truth saith for auoyding of fornication let euery man haue his wife not wiues let euery woman haue her owne husband not husbands Againe let the husband giue to his wife due beneuolence not to his wiues And the wife hath not power of her owne body but her husband Let a Byshop be the husband of one wife not of many as then was vsed of too many still and euer vsing as you sÃ©e the singular number not the plurall Further you know that marriage representeth the couenant betwixt Christ and his Church and therefore is called a mysterie but Christ hath onely one Church and the Church hath onely one Christ therefore pluralitie of wiues or husbands is a fault and may not be indured The good peace and vnitie that ought to be in married couples is thus broken and the house filled with brawlings and heart-burnings factions diuisions and all vngodlinesse Therefore very Reason teacheth vs to abhorre Polygamie Good Gouernours mooued herewith haue euer by their imperiall and godly lawes punished it and forbidden it as might be shewed if it were fit But you will say the godly Fathers in the old Testament had many wiues God suffered it c. You must then againe consider with your selfe touching them that suffering and allowing or commanding differ much Suffered it was commaunded or allowed simply neuer Secondly latter lawes take away former and Christ by calling men to the first institution of Marriage tooke away that permission and sufferance of Moses Thirdly Priuiledges doe not ouerthrow a rule And therefore although God hauing promised to make Abrahams seede as the starres of the heauen for multitude was pleased to suffer varietie of wiues for a time as a fit meanes spÃ©edily and greasly to increase that posteritie of-spring yet was not a taking away of his certaine rule but when the cause ceased by a multitude procÃ©eding from Abrahams loynes the thing suffered only for that end ceased also and may net any further be followed Fourthly wee truely answere againe that we liue by lawes and not by examples And touching faultes in the Fathers wÃ©e well must remember the wordes of God to the Iewes by Ezekiel his Prophet In Praeceptis meis In my Commandements you shall walke and not in the commandements of your Fathers And againe in this Chapter After the dooings of the Land of Aegypt wherein yee dwelt shall yee not doe neither after the maner of the Land of Canaan whither I will bring you c. But after my Iudgements shall yee doe and you shall keepe My Ordinances to walke therein for I am the Lord c. Thus of marriage making kÃ©eping Now a litle of Diuorce and seperation might be added if there were not more cause in these sinfull times to exâ—ort al married couples to mutuall loue faithfulnes to patience and quietnes to the vtter abandoning of al vaine wicked imaginations suspicions ielousies than to speake of breakings departing one from the other to the great offence of God grief of friends ill example to others euermore apt to learne what is euill than what is good I wil therfore spare this paines and rather intreat all those that feare God often to remiber yong Tobâ—e his prayer that God in mercie would grant to him his wife that they might become aged together to which she said with him Amen We read of the Indian womeÌ„ that though their husbands haue diuers wiues yet they did by al means indeauor to continue in loue with him and when he dieth she that was best beloued with great ioy and glorie that she was so goeth into the fire with his Corps and burneth with his dead bodie Such continuing affection in those that know not God must needs be a condemnation to all tickle tickle starting aside in such as know God and his commaundement in this behalfe Holy constant and continued Matrimonie is like say some to that little Citie Zoar where Lot was saued when to the Mountaine he was unwilling to goe and in filthy Sodom could not be safe To liue licentiously is to liue in Sodom to liue single hauing the gift is to escape into the mountaine Such as flying from the one cannot attaine to the other hauing not the gift giuen of God in litle Zoar that was betwirt both that is in holy wedlocke which is the middle estate may be saued Euer therefore make much of it and lightly and vniustly breake not in sunder that holy knot Sweetnesse is the Sister of Loue as bitternesse is the Sister of hatred Marriage loue then being an holy loue will in all troubles tast contentment and comfort though not one way yet another still to the preseruing of the knot and of Christian cohabitation The two Kyne that carried the Arke of God kept one path turned neither to the right hand nor to the left so should married couples doe saith S. Gregorie seeing by the profession of the Christian faith they also carry the Arke If the Glasse which you looke in should returne your countenance sad when you are merie or merrie when you are sad were it not a great fault in the Glasse Certainly so is it if married couples differ and be not merrie together sorie together contented together and either of them euer as a true glasse to the other shewing such agrÃ©ement as is fit for them till God and time shall breake their dayes of and take the one of them to him The Wife of Augustus Caesar Liuia being asked of one how she did liue in such peace with her Husband the Emperour who had his infirmities some

Selected quad for the lemma: cause_n

Text snippets containing the quad