Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	life_n	soul_n	5,160	5	5.5664	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09838	Against sacrilege three sermons / preached by Maister Robert Pont ...	Pont, Robert, 1524-1606.	1599 (1599)	STC 20100; ESTC S4419	43,712	129

Kirkes abbayes other places of superstition to employ the same and the prises thereof to resist the enemies The most parte of the Realme beand in their contrarie This I say cannot be altogether blamed For in like cases wee finde examples in the Scriptures how things dedicated euen to the true seruice of God for necessities cause were distracted and employed to stay the fury of enemies not onely by such Kinges as had made defection from the puritie of Religion but also by one of the most godly Kings of Iuda EZECHIAS by name who gaue to the king of Ashur to pacifie his inuasion not onely all the money that was founde in the house of the Lorde aâ—â€¦d in the Kings treasurie but also pulled off the plates that couered the doores of the Temple and the Pillers which he himselfe had couered with golde And by the Ciuill Lawes and Cannons of councelles it is permitted for necessities cause as for ransoming of Captaines to annaly such things as be dedicat to the seruice of God But this is no excuse to them who in that time of tumult for their owne particular gaines cause medled either with gold siluer or other thing that mainteined the Idolatrie superstitioÌ„ of Papists For they could not vsurp it with good conscience Although for eschewing of great inconueniences there was a law and act of parliameÌ„t made to absolue theÌ„ before men called the acte of Obliuion Albeit I can not see how these men not being constrained for maintenance of the publick actioÌ„ may be sufficieÌ„tly excused in good coÌ„science before God that meddle with either bels lead relicques Iewels stones timber or such like things of any effectual valure taken by theÌ„ of the demolishing of abbeies cathedral-kirks Frieries nunries or any such like places which ought rather to haue bin bestowed vpoÌ„ the kirks affaires or vpoÌ„ the poor And in tokeÌ„ that God was offended with theÌ„ making the spoile of the kirk to cleaue to their hands it was shortly sene that the Lorde blew so vpon it that it vanished away from the most part of them And they that thinke now to make profit by spoyling the kirk shall feele a judgment of God following them as many of them already confesse by experience that their houses are nothing enriched but rather damnified therby For there followeth such a curse secret mishap vpoÌ„ that kinde of graith that when euen for necessarye causes it is applyed to profane vses oftentimes it neither profiteth them that giue it nor that receue it EZECHIAS was not delivered from SENNACHERIB for al that he gaue him For he immediatly brake his promise And the Lead that was taken off our Kirkes and Monasteries a greate parte perished by Sea and an other was little advantage to them who medled therewith But all this was of small accounte in respect of that which after hath followed and dayly falleth out in this vnruly common-wealth For from the yeare of our Lorde 1560. vnto this present time the greatest study of all men of power of this land hes bene by all kinde of inventions to spoyle the Kirk of Christ of her patrimonie by chopping and changing diminishing of rentals coÌ„uerting of victual in small sumes of money setting of fewes within the availe â—â€¦ong tackes vppon tackes with two or three life-rentes with many twentie yeares in an tack annexationes erectiones of Kirk rents in temporall liuings and heritage pensiones simple donationes erecting of new patronages vnion of teindes making of new Abbattes Commendatares Priors with other Papistical titles which ought to haue no place in a reformed Kirk and cuntrie with an infinite of other corrupt and fraudfull waies to the detriment and hurte of the Kirke the schooles and the poore without any stay or gaine-calling till all the reuenues of the Kirke are so wracked that the posteritie may looke for a playne decay of Religion which cannot stande vnlesse it be holden vp by preaching and preaching cannot be had without prouision vnlesse God by some meanes put to his mercifull hand and remeid these euils For this deceitfull Idole of auarice in spoyling the Kirke goodes hath so seased the selfe in mens heartes that amongst vs the meanes are already taken away in many parts where by the ordinarie ministerie should be susteined Yea a great part of the Realme lacke Pastours and Ministers The Kirks are reviued and manye of them made Sheepe-coates or applyed to more filthy vses O what barbarous crueltie is it to beholde and suffer so many poore soules perishing for lacke of their ordinarie foode which is the word of God not onely in the out-Iles Hie-landes and Bordoures of Scotland but also in many partes of the Law-lande so that either Papistrâ—â€¦e and Idolatrie must needes enter in againe or either plaine Athiesme take place with all contempt of Religion amongst these miserable destitute people And what a count shall they giue vnto God that are the cause not onely of murthering the poore by withdrawing from them the foode of their bodies but by causing so many soules lacke the Spirituall foode whereby they should be nourished vnto euerlasting life in Christ by their insatiable auarice Trueth it is Parliamentes haue bene conveened and actes haue bene made for providing Ministers of competent liuinges for reparaling of Parish-Kirkes for trayning vp the youth in schooles of Theologie It hath bene also promised and subscribed in writte by a greate parte of the Nobilitie that the poore labourers of the grounde should haue an ease and reliefe of the rigorous exacting of their teindes and many other good thinges haue bene devised tending to the advancement of the glorie of GOD and establishing of Christ his Kingdome Amongst vs namely in time of the gouernemente of that good Regente whome for honoures cause I name who although he could not doe all that hee woould haue done hauing so manie hinderances and enemies yet his dooings might haue bin a perfite paterne of Godlinesse to the reste of the Nobilitie to make them bene content to liue vppon their owne rentes and to cease from robbing and spoyling the Patrimonie of the Kirke But experience hath declared and dayly doth declare the moste parte of such professoures vnder-takers of Religion and for-faking of Idolatrie to haue fought and yet seeke none other thing but to pull to them-selues the Kirke-goodes possest by Papistes And to foster as a Serpente in their bosome that venemous Idole of auarice For all insatiable auaricious persones are Idolaters indeed and it cannot be but by making a God of vnlawful gaine they deny the liuing God dishonoring him most ignominiously by setting in their hearts that Mammon of iniquitie which they loue better then him in his place And if all avariceous men generally after this maner may be called Idolaters how much more they who spare not to fil their houses with the spoile of the Lord his house and of the poore How dare they either call vpon his Maiestie or come

excuse and pretended reason that I thinke these men may alleage who esteeme this kinde of alleaged sacrilege to be no sin at all it being so vniuersall amongst a greate multitude or at leaste not such a kinde of sinne nor so odious as I would aggrege it to be they will say therefore that giuing their intromission with such thinges as sometimes perteined to the Kirk were vnlawfull as they would not graunt it to be yet the name of sacrilege in the proper signification cannot be extended thereto For euen in the lawes which I would alleage to prooue it and by the writers there-upon we finde it is not properly called sacrilege but quasi sacrilegium or instar sacrilegij that is like vnto Sacrilege to take away any of that money or other things giuen to that immortall God for vp-hold of his Religion and seruice I aunswere this is a poore shift for the lawes giueth it as odious a name calling it crimen peculatus and crimen laesae religionis that is to say a crime and guiltinesse of stealing the publick money and a criminall offense against religion But as I said before we take sacrilege according to the meaning of the Scriptures good laws of ChristiaÌ„ Princes aggreable thereunto As indeede the very nature of thinges in themselues leade vs vnto this taking the argument from the lesse to the more that we must needes confesse it to bee a greater sacrilege to take from the Kirk a barrony of lande or the teinde of a whole Parish Kirk being of the valure of many chalders of victuall nor a little thing as a Silver cuppe or chalice out of a Sanctuarie or materiall Kirk For the greater the thieft or spoyle of the holy thing bee it is the greater Sacrilege And as to the place out of the which the holy thing is taken it makes not much to the matter in the law of conscience But to put it out of doubt that this kinde of spoyling the Kirk and defrauding of her right by the worde of God is properly to be called sacrilege No man can deny but to spoyle God is sacrilege Now the Prophet MALACHIE prooueth against the Iewes of his dayes that they spoyled God Because they defrauded him of his teindes and offrings and therefore were al acâ—â€¦ursed with a curse Which is the iust punishment of a Sacrilege And very nature it selfe teacheth vs here-unto For men vnderstande naturally and will confesse that to spoyle or steale any thing from a priuate man is a great offense how can they then deny that to spoyle or steale from God things dedicate to his seruice is a more high and haynous transgression and cannot be more properlie tearmed by any name then Sacrilege But yet these men will alleage that the authorities cited out of the Olde Testament to prooue our purpose serue not sufficiently to that effect For albeit in the Leviticall or Ceremoniall law of MOYSES not onely the teindes but also the landes given to the sustentation of the Priestes and Levites were separate from the common vse of men and called Holy yet that law being abrogate or at the least ceasing and taking end the substance thereof being accomplished in Christ wee are no further bounde to the obseruation thereof Therfore the argument taken froÌ„ that law concerning holy things ought not now to haue place neither concerning the teindes which are not nowe addâ—â€¦tted to be payed iure diuino that is of Gods Law as the Cannonistes speake and much lesse concerning Temporall landes giuen to the Kirke in time of Papistrie the which nowe cease to bee of that nature to bee esteemed holy First before I aunswere I am well contented there be a distinction made betweene the â—â€¦andes and Teindes leauing off to speake of the teindes till afterwardes Then I aunswere concerning these Landes or annuall rentes out of Landes delated and giuen to the Kirke that although the Leviticall Lawe with the Ceremonies thereof concerning the outwarde obseruation hath taken an ende and is fulfilled in Christ yet the substance of the policie concerning interteinement of the seruice of God and vp-hold of religion still remaines And it is no lesse necessarie that the ministerie of God amongst vs be mainteined and that sufficient prouision be made to serue other Godlie vses where-unto the Kirke-rentes ought to be applyed nor it was that the Priestes and Leuites shoulde bene vp-holden in the time of the Olde law And as to the holinesse or vnholines of these landes and reuenues albeit in their owne nature as I saide in the former sermon they be like other earthly possessiones yet in so far as they were applyed to an holy vse they may wel be called holy possessions and rents as the Kirk is holy to whose vse they are appoynted Then I say the end and firste cause wherefore these landes and rentes were giuen being therewith to vp-hold the holy seruice of God a like thing in substance aswell in the Euangelical as in the Leviticall Lawe and the same being separate dedicate and mortified as the Law speaketh to that holy vse it can no more be lawful to abstract the same from godly vses then it was in time of the Olde law the Ministers of the word not being otherwaies sufficiently provided nor other godly vses for maintenance of religion and of the poore members of Christ being duely considered and serued But yet they may make instance and say that the gift of thinges bestowed to to the Kirk of old by our fore-fathers in superstition was for a certaine cause to wit to pray for the Dead say Messe and do other superstitious Idolatrous service which nowe is not to be vsed And therefore the cause ceasing the effect should also cease And consequently things giuen for such abuses should returne to the giuers or their aires or at least to the Prince to be otherwaies employed As to that theorike of the Law the cause ceasing the effect ceases giuing it to be true I aunswere with a distinction which the Lawiers themselues make that thereby two kind of causes ar to be considered in thinges to wit the impulsiue cause as they call it and the finall cause Now albeit it be true that the final cause ceasing the effect coÌ„monly ceases also Yet it is not so in the impulsiue cause which al though it ceasis it makes not the effect of the finall cause which is the principall intention to cease But so it is in this case For albeit it may stand that one of the causes that mooued zealous men in time of blindnes to giue diuerse things to the Kirk and to places then called religious was to pray for the dead and to do other superstitious seruieâ—â€¦ being perswaded by Monkes Friers and others of their opinion that such praiers were valiable to deliuer soules out of Purgatorie which may be called the impulsiue or moouing cause Yet the principall finall cause was no doubt that they minded to serue God thereby

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