Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	lord_n	see_v	time_n	3,269	5	3.4669	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08819	A godly sermon preached at Detford in Kent, on Monday the ix. of Iune, in Anno. 1572.	Pagit, Eusebius, 1547?-1617.	1586 (1586)	STC 19105; ESTC S105805	17,687	50

speaketh yet am not I of that mind because that many otherwise chast in body haue not with standing their minds vnderstanding defiled with vunatural lusts coÌ„cupiscence which before our God is a great a greuous sinne So then Paul addresseth himselfe in this place to speake to such as haue pure hearts and clean bodies which is either hardly or not at all found in any For who can say my hearte is cleane before God and this may playnely appeare vnto vs by that which followeth Neuerthelesse to auoyd fornication let euery man haue his wife and let euery woman haue her own husbaÌ„d and againe if they can not abstaine let them marrie for it is better to marrie then to burne To make this more plaine by a similitude If one should say after this maner It is good for a man neither to eate to drinke nor to sleepe vnlesse he were well vnderstood he should appeare to speake very absurdely because he seemeth to take away all such necessaries as whereby God hath appointed mans life to be mainteined yet the partie so saying doth not disprayse meat and drinke and sleepe as things noysome and hurtfull but meaneth that we should liue more godly if being freed froÌ„ these prouocations we gaue our selues wholy to the consideration of heaueÌ„ly things For more then the competent and nÃ©edfull sufficing of our nature whatsoeuer is giuen vnto these is diminished from the spirit Euen so the Apostle doth not condemne marriage in this saying as euill or wicked but because many lettes and stops are found in fleshly marriages he saith It were good not to be married for that doth hee vnderstand by touching of a woman as the best most learned expositors that I seene take it It followeth Neuertholesse for the auoyding of fornication c. In these words the Apostle coÌ„mandeth such as are vnchast to run to the remedie that God hath appointed for although the sentence seeme to be vniuersall yet it oght to be restrained vnto them who feele themselues by a certaine needfulnes to be pricked forward In this behalfe no law can be prescribed neither can we iudge one of another but euery man should bee a sufficient witnesse to himselfe because in himselfe he feeleth the infirmities and prickes of the flesh and albeit there appeareneuer so many stops lets in marriage yet this must all vnderstand to whom God hath not giuen the gift of chastitie and and so by that meanes not able to withstand the prickes of the flesh that this commandement is by the Lord layde vpon their shoulders as a burden to beare which if it be not performed feeing that God hath appointed this as a remedie against sinne they commit grieuos iniquitie and by that their dealing heape vnto themselues wrath agaynst the day of the Lord. Moreouer the place of the Apostle must not be so vnderstoode as though this were the onely cause why marriages should be made but this is his drift not somuch to shew for what causes marriage was orderned as for what persons it was fit and necessarie for if we haue respect vnto the time of the first institution it could not be a remedie for that dose ase which yet was not I meane sin but it was ordeyned for the procreatioÌ„ of children the increase of mankind and the mutuall societie that the one should haue of the other after mans fal the second vse was added To stand vpon the tearmes fornication adulterie the differences betwixt them we shall not neede because it is more curious then necessary this we see that the scripture doth as wel vse that one as the other tearm in many places for all quchast vnsober behauiour of our selues either in bodie or mind This is inough out of this place to be gathered that though the world make little account of coÌ„mitting such wickednes yet it is a great sin before that maiesty of god which euidently appeareth because hee will haue those that are his to shun and flye from the same If this be not sufficient cast but your eies vp to the latter end of the former chapiter and see how haynous a crime the Apostle maketh it there he warneth them to flee fornication the reason whereby he would disswade them from that sinne is taken from the notoriousnes and grieuousnes of the fact For sayth he euery sinne that a man doeth is without the body but be that committteth fornication finnoth against his owne bodie that is to say he more pollineth his owne bodie then he that committeth any other sin If this will not serue haue an eye vnto those punishments which God hath appointed vnto those wicked contemners and breakers of his ordinaunces His punishments are two folde eyther temporall or perpetuall The perpetuall punishment of God is that burning lake of fire and brimstone which is prepared for the diuill his angels where shal be weeping wayling and gnashing of teeth without fayth Iohn in his reuelation shall be dogs and inchaunters and whoremongers and murtherers and idolaters and whosoeuer loueth and maketh lyes and the Apostle Paul saith Know ye not that the vnrighteous shall not inherite the kingdome of God Be not deceiued neither fornicatours nor idolaters nor adulterers nor buggerers nor thieues nor couetous nor drunkards nor-raylers nor extortioners shall inherit the kingdome of God which places are to be vnderstood of such maner of men as are the seruants of sin and sold to worke wickednes die in the same wtout harty and vnfaigned repentance His temporall punishments are also of two sortes eyther in those which he layeth vpon the committers of such wickednes of himselfe as war plagues pestilences sickenes pouertie such like which bring his children to a consideration of their faultes and a beholding of his mercie but haue in the wicked and reprobate a contrarie effect and operation and in the 26. of Genesis we may see that Abimelech king of Gerar made a law concerning this mattter that whosoeuer did touch the man or his wife to the breaking of wedlocke should die the death Verily it may appeare to all vnlesse they be wilfully blind that we in the cleare light of the Gospel are far worse in this matter then they which were vnder the law of nature before the law of God written was giuen for the gouernement of his people But if such as God hath appointed his officers and ministers on earth to execute such notorious offenders and transgressers of his law who ought to deal in the punishment of this sin as God himselfe appointeth not as the Popes canons pestilently prescribeth that is to say to sÃ©e whoredome adultery punished with death as the Lord himselfe willeth not so slightly passed ouer looked vnto as at this day it is In the law we haue these words repeated twise for fayling The man that committeth adulterie with an other mans wife because he hath committed allulterie with his neighbours wife the

is the gifte of chastitie or sole life proceeding from God The Apostle saith that the Corinthians did write vnto him about certaine matters By whiche it maye bee gathered that it was a custome in those dayes when darke and doubtful causes did arise by wryting to demaund the iudgement of the disciples apostles of Christ who being taken out of this life afterwards they went for counsaile to holy Bishoppes and learned Fathers which custome as it was commendable so being abused it engendred a certayne tyrannie For the Bishop of Rome whose iudgement was sundry times asked began by that meanes to vsurpe Lordshippe and rule ouer the congregations of Christ as as though nothing ought to be accounted substantiall and true without his aduise a very proude and ambitious kind of dealing But let that passe It is most sure that the Corinthians did write vnto him and wee haue the substance and matter of their questions yet concerning the manner and forme thereof there is muche controuersie Lord God what a stirre Chrysostome and Hierome do in that behalfe keepe It shall be superfluous to rehearse their sayinges and reasons for that they make adoe where none needeth and besides the time may bespent in more necessary and profitable matter Moreouer to reason of thinges doubtefull when we haue thinges certayne sure before our eyes is meere vanitie and smacketh somewhat of foolishnes Only in these words we haue for our learning to marke first the willingnes of the people and the desire that they had to be instructed in matters of truth and religion therefore sent to Paul their questions requesting to haue his answeares thereto Secondly the great care that Paul had to doe good to all maner of men by all meanes possible who beside that he had taught them in his presence doth nowe notwithstanding as a token of the continuance of his good will towards them instructe them also in his absence by wryting If we nowe apply this to our tyme age and compare our ministers people with this people and their preacher we shall find as great oddes and as much difference as is betwixt white black For that I may deale first with the people they had some knoweledge of God ours altogether want knowledg of God and godlinesse they laboured to increase in all knoweledge wee remayne in all ignorance and darkenes and if any would reach vs his hand to drawe vs out of the filth and myre of sinne we account him our greatest enemie There was amongest them by reason of discipline seuere punishment of sinne and by that meanes also godlines of life and holines of conuersation for lacke of it among vs the bridle is giuen to all maner of iniquitie and all kind of vngratiousnes and vngodlines doth without punishment rule raigne amongst vs. Now concerning the minister he preached vnto them ours reade to vs and scarse that according to knowledge hee profiteth them both by preaching and writing ours neyther of those wayes doe any good be able to teach and that which hee requireth of others was in himselfe for he was able to stoppe the mouthes of the aduersaries ours are for the most part blinde guydes sleepie watchmen dumbe dogges and as the Prophete Zacharie rightly calleth theÌ„ idle shepheardes nay rather Idols themselues For they haue a mouth and speake not they haue eyes see not they haue ears and heare not they haue noses and smel not they haue handes touch not they haue feete and walke not neyther make they a sound with their throat they that make them are like vnto them and so are all that trust in them A lamentable case that they that should guide other are themselues to be guided because they be blinde and that they that should leade other are so lame that they can not goe on their feete nay I woulde to God there were not that to the lacke of knowledge in theÌ„selues adde innumerable heaps of vices some ruffians some whoremoÌ„gers drunkards some blasphemers some spotted with this publike crime some with that whereby they not only purchase vnto themselues an euil report and rumor to goe of theÌ„ but also cause Gods name his Gospell to be euill spoken of So that you may see how farre our mintsters are off froÌ„ being like Paul whoÌ„ they ought in this case other poynts also to follow as far forth as by Gods spirit they shal be assessed but as there is no agreement betwixt light and darkenes so there is not in any respecte almost any likenes betwixte him and them agayne ' where as Paul if his iudgement were asked concerning matters of faith and religton was able to giue sound and sincere iudgement according as Gods trueth which also is required in euery one that taketh vpon him the office name of a mimster these in such cases are so farre off from executing any parte of their function that you were with the Romanes as good goe to the geese of the Capitall of Rome or els with the Israelites aske counsell at your stocks and haue your staffe teach you Marry in deede if you deale with them for keeping a gelding or a hawke for dressing a garden orchard or bowling alley for tabling or carding or any such other foolishnes and vanitye they will can behaue theÌ„selues most cunningly neyther would I haue any to gather hereupon that in a generalitie I condemne all For I knowle that in this realme there are many both godly and learned my meaning is that the greatest number and common sort are such as continuall experience at this day to the great griefe and sorrowe of the godly too too plainely declareth The Lord put into the harte of Prince and Magistrates to remoue these and if it bee his will to see such placed in his vyneyard as may hasten in his haruest But to let this passe and to intreat of those matters which specially concerne the cause for which we are at this present assembled The Apostle sayth It were good for a man not to touch a woman The meaning is not that marriage by Gods institution is euill or wicked for that were intollerable blasphemie if any shoulde so say but that marriage because thorowe mans corruptions it bringeth cares troubles is not expedient I iudge this worde good to bee taken not as Ierome against Iouinian taketh it for that whiche is contrarie and against euill as he too childishly and peeuishly by the leaue of so great a father doeth take it and as Tertullian somewhat before him did take the same also but for expedient profitable as in other places of the scripture it is lykewise vsed And this rule of Paul is to be vnderstood of such as vpon whom the Lord hath bestowed the gift of chastitie not only of bodie but also of minde For albeit there are some good interpreters that apply it generally to those three kind of Eunuches or chaste persons whereof our Sauiour Christ

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