Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	punishment_n	sin_n	sin_v	1,923	5	9.5821	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09262	Fiue godly, and profitable sermons concerning 1 The slaverie of sinne. 2 The mischiefe of ignorance. 3 The roote of apostasie. 4 The benefit of Gods service. 5 The Christians loue. Preached in his life time in sundry places. By that late faithfull minister of Christ Mr William Pemble of Magdalen Hall in the Vniversity of Oxford.	Pemble, William, 1592?-1623.; Tombes, John, 1603?-1676.	1628 (1628)	STC 19576A; ESTC S114334	73,812	112

Saints departed or in Adam in his innocencie none is so stupid and dull as not to admire it in them and to wish for the like in himselfe so farre as he might be capeable of it In which case when we looke backe from them to our selues who can choose but hang downe his head for very shame and griefe to see God and these blessed creatures inhabiting in so glorious a brightnes and light somnes whilest himselfe dwels in darkenes compassed about with a blacke night of ignorance errour and obscuritie He seeth as much difference betweene himselfe and them as between him that travailes by the cleare sunne-shine and one that walkes by a candle Knowledge is like the sunne in the world or the eie in a mans face nothing would be more rufull and dismall then the world without the light of the sun nor is any deformity in the face more notable then the want of an eie And certainely there is nothing more vglie to behold then that soule which is darkned in its vnderstanding through blindnes and ignorance being destitute of the knowledge of God of Christ of grace of Religion the knowledge whereof is both light and life vnto the soule 2 In the next place let vs consider the causes of mans ignorance and they are two both very bad according as the effect 1 The first is Adams sinne from whose fall this naturall corruption and weaknes is derived vnto vs. Hee sinned and we in him both are punished among other great losses with the losse of those glorious abilities of our vnderstanding part It had once a power and large capacity to comprehend all things both naturall divine but at this time a very great weakenes and dimnesse of sight is fallen vpon it in discerning naturall things and for the knowledge of God and spirituall things it is growne even starke blinde Hence then is that first bond of ignorance which wee may call naturall and invincible Naturall because every sonne of Adam brings it with him into the world by the course of his generation and birth forasmuch as every one is borne weake-sighted with this infirmity and disabilitie in his vnderstanding Therefore in infants there is more then ignorantia purae negationis for being sinnefull ignorance is a part of their originall corruption and so t is also pravae dispositionis they not only know not by reason of age but are ill disposed to know by reason of the disability of their sinfull nature Againe this ignorance is tearmed invincible or vnavoidable because the naturall man alwaies continues in it and cannot by his owne strength ever get out of it but only by the helpe of Gods spirit outwardly affording the the meanes of holy knowledge inwardly inlightning the minde to vnderstand them aright as the Apostle sheweth 2. Cor. 3. 18. 2. Our owne sinne viz wilfull rebellion in neglecting and despising all holy meanes of knowledge when meanes are not they seek not after them when they be offered they refuse them or vse them with al carelesnesse and disrespect when men winke against the light closing vp their eies that it may not shine id their hearts when they will none of wisdomes instructions but stubbornely say to God depart from vs for we desire not the knowledge of thy waies Hence is that other kinde of ignorance which we call affected a fouler fault by farre then the former when men know nothing and yet scorne to learne anie thing they will not heare nor conferre nor read nor pray nor vse any meanes to get knowledge but are content to sit still in darknes as the Egyptians were sometimes forced to doe not stirring one way or other A miserable condition but I shall tel you the reason of it they abide in darknes because they are loth to see and to be seene Should they come abroad in the light their manifold deformities and abominable corruptions would be discovered by the light of the word to their shame and griefe they should meete with many reproofes of their lewd courses many perswasions to piety and obedience all which they can by no meanes endure it is death to them to heare of their faults when they are resolved not to amend them and they will be wilfullie ignorant of that which being once knowne would often trouble their consciences This reason of mans wilful affected ignorance Christ giues Ioh. 3. 19. 20. Light came into the world and men loved darknes rather then light because their deedes were evill for every man that evill doth hates the light neither commeth to the light lest his deeds should be reproved These are the causes of this ignorance originall corruption disabling vs to know actuall stubbornesse and frowardnesse making vs vnwilling to know wherefore ignorance must needes be ill that hath so ill causes where the roote is rottennesse you can looke for no fruit but corruption 3. Come we in the third place to the effects of it you shall see it is evill and hurtfull in that regard also The fruits of ignorance are two 1. sinne 2. punishment 1. sinne Ignorance is a sinne it selfe and it is a cause of many sinnes There be mother sinnes and this is one of them a fruitfull mother not of devotion as blinde Papists would haue vs belieue but of iniquitie and impietie An ignorant man is a wicked man an ignorant Priest is a wicked Priest an ignorant people a sinnefull people T is plaine by this very chapter There is no truth nor mercy nor knowledge of God in the land saith the prophet ver 1. What followes thence why this by swearing and lying and killing and stealing and câ—mmitting adultery they breake out and blood toucheth blood vers 2. Againe Israell doth not know my peopled th not consider saith the Prophet Isaiah Chapt. 1. v. 3. what of that they might yet be devout and holy might they not No read the complaint that followes therevpon ver 3. Ah sinnefull nation a people laden with iniquitie a seed of evill doers children that are corrupters they haue forsaken the Lord they haue provoked the holy one of Israel they are gone away backward see the fruits of ignorance whereby men become Apostates from God wicked in themselues corrupters of others for so it is they that know no good themselues haue yet knowledge enough to teach another to doe evill nor can this bee otherwise for as much as where the heart is evill the life wil be wicked Now an ignorant person is devoide of grace So saith the Apostle touching the Gentiles that they were strangers from the life of God through the ignorance that was in them because of the blindnesse of their harts Eph. 4. â—8 that is they were destitute of all sauing and quickning power of Gods spirit they had no grace no faith no feare no loue no true affection to God or any spirituall goodnes they had neither care nor desire of that they knew not whence ver 19. followes immediatly their lewd

liues in that being without sense of goodnes they gaue themselues vnto wantonnesse to worke all vncleannes even with greedines For what will not a gracelesse ignorant man doe who knowes not but he may doe any thing He is blinde and cannot choose but stumble at every blocke dash himselfe against every post tumble into every ditch he is a ship without a Master that runnes at adventure with any winde vpon any rocke or shelfe It is Christs comparison Ioh. 12. 35. He that walketh in the darke knoweth not whether he goeth and so is an ignorant man he travels in the night hee cannot see his way before him he misseth at every turning hee must leape hedge and ditch and yet stil the farther he goeth the more he wanders No good worke he takes in hand but hee failes strangely in the performance in everie course of his life hee goeth astraie through his great folly and before he is aware runnes vpon a thousand snares and temptations the Divel hath set for to take him You see then ignorance is an occasion of manie sinnes but in particular let me giue you warning of two speciall faults that ignorant men vsually runne into 1 Inconstancie in religion whether it be in opinion or practise for when men take vpon them the profession of religion believing and practising many things but are not able to giue an account of their faith nor tell any sound reason why vpon what grounds to what end they do such and such things can it be expected but that if these bee strongly sett vpon and put to it indeed they will be drawne without much adoe to change their minds We knowe what the Apostle speaks of those silly women who were alwayes learning and yet neuer came to the knowledge of the truth they were the fittest to become a prey vnto false teachers and deceavers who creeping into their houses hearts by cunning insinuations deluded them and led them captiue to any erroneous opinion or practise 2. Tim. 3. 6. 7. Among vs my brethren in these times wee haue to blame men as well as women for this fault The intolerable ignorance of most is sufficient witnesse to all the worlde that there are not a few whose religion is yet to choose and for ought they knowe to the contrary another may be as good as that which they professe for the present they be Protestants in shew but they knowe as little what belongs to true religion as they doe of Popery They bee no more able to distinguish betweene true religion and false then an infant betweene the right hand and the left And therefore if at any time a Priest or Iesuit or other cunning Papist set vpon them they are straight way puzzled and staggered they haue nothing to answere in defence of their religion but you shall see them presently fetch 't ouer with fine words and halfe perswaded to be of another opinion yea did not ciuill respects temporall incoÌ„veniences beate them off from poperie more theÌ„ the knowledge or hatred of such errors as papists maintaine there is nothing could keepe them in that case from revolting vnto their side It is a needfull point my brethren to be thought on by vs that seriously especially in these evill daies wherin Satan and his complices doe on all hands assault the Church of God seeking to swallow her vp Our brethren abroad are in sore affliction yet they forsake not their God le ts pitty them and pray for them that they may continue faithfull even to the death for our selues at home God he knows we are as sinfull a people and haue deserued as sharp a triall as our neighbour let vs pray still for the life and safetie of our King the peace of our Church the welfare of our state and let each one looke to his owne particular walking in the light whilst we haue the light getting knowledg and wisedome faith zeale that we may staÌ„d fast in the profession of Gods true religioÌ„ whatsoeuer danger may betide vs. This of the first fault of ignoraÌ„t men The second followes 2 Securitie or senslesnesse in regard of sinne or punishmeÌ„t An ignorant person knowes not what it is to sinne and therefore dares commit it hee apprehends not what punishments belonge to sinne and therfore he makes no scruple of them hee sees no danger before it comes so he feares it not when punishment comes vpon him he knowes not why or from whome it comes t is with him as with Ephraim Hos. 7. 9. Strangers haue devoured his strength and he knowes it not yea gray haires are here there vpon him yet he knowes not many markes of Gods anger are vpon him yet he knowes apprehends not by whome or wherefore he is smitten You shall haue many a man pine away in his estate vnblest and vnthriuing in all his businesses crost with vngratious and disobedient Children vext with evill servants and vnfaithfull troubled with an vnquiet discontented familie tormented with vniust suites in law slandered in his good name by false reports raised of him yea disquieted in his soule with griefes and feares yet mark this man in all his vexations you see him sensible of nothing but present paines he thinkes of nothing lesse then of Gods hand and his owne sinne in all this God smites him for his covetousnesse vncleanesse prophanesse vnbeliefe Atheisme with the like notorious sinnes he liues in but the ignorant wretch never considers of this nor doth he any iot the more either turne to God that punisheth him or from his sinnes for which he is punished he toiles moiles rides and runnes vp and downe tries now this way then that entreates one bribes another after all complaints of his hard fortune and ill successe in all his affaires And yet see in the middle of all this trouble he sinnes as much as euer he did he sweares he drinkes and consens his neighbour as much as euer he is as irreligeous as he was before not any dutie of religion performed by himselfe or with his familie more then at another time No he keeps his old wont ventures on still in his evill courses hoping that times may change matters amend one day If he can but make any shift to escape the present smart that is all that he lookes after Thus is the condition of many soules who doe evill and are plagued yet doe evill still because they be besotted haue not the wisedome to see their sinne or feare their punishment Thus much of the first effect of ignorance viz sinne the second followes 2. Punishment my people perish which is partly in this life partly in that which is to come In this life God often plagues them and puts them to shame This was one cause of the captiuitie of the Iewes as it is Esay 5. 13. therefore my people is gone into captiuiy because they had no knowledge They seldome escape here but hereafter they

scraping pinching and sparing will he be How most vnconscionably and vnmercifully will he oppresse exact cozen and deceiue all the world strangers acquaintance rich poore friends or foes Brother Father and all that may challenge faire and honest dealing If lust rule him he will damne his soule destroy his body disgrace his name ouerthrow his estate vndoe all his posterity for the loue of some base whore The like may be said of Pride Gluttony and Voluptuousnes or any such like swaggering lust Yea to goe farther the godly many times are here besotted who to satifie some one vnmasterly desire will hazard the peace and comfort of their soules disgrace themselues and their profession vexe the spirite and cast themselues vpon Gods sore displeasure So violent and tyrannicall are these commands of sinne and Satan and so base and servile are we growne in our obedience to them that we will not stick to do that which in the practise or event of it tends to our owne vtter vndoing Now who would not be ashamed of such a master and such a service Nay who is not ashamed of it But here is the power of darknesse and the invisible tyrannie of Sathan that whom wee hate yet we feare and serue of whom we are ashamed to him yet we shew our selues obedient Thus much touching a sinners subiection vnto the power of sinne Next follows his subiectioÌ„ vnto the punishment of it which is the sorest part of this boÌ„dage which yet a sinner must surely beare He is in this respect of al slaues the most miserable for let him looke which way he will he can see nothing but scourges and Scorpions provided for his backe the whip the Crosse the forke aud such like punishments of slaues in old time are nothing to the torments he stands in feare of No sober houre passeth over a sinners head wherein his heart is not full of slavish and dreadfull terrors arising from a threefold cause 1 From Conscience the horrible clamors whereof terrifie his very soule and gripe him to the heart with vnsufferable panges while it stil cryes in his eare in this ruefull voice yet know that for this God shall bring thee to Iudgment oh this makes him quake and grow pale he is afraide to looke God or men in the face he shifts faine would if he could hide his sinnes from the knowledge of his Conscience and both from Gods eie 2 From Sathan who though he now seeme as his Master yet he knowes and trembles to thinke of it that hereafter he must be his everlasting tormentor 3 From God himselfe whose most furious wrath and vnavoideable vengeance he knows is prepared for him and readie every moment to swallow him for his rebellion Now who coulde eate his meate merrily that must pay such a shot What comforts of this life what pleasures of sin can be sweete which are every moment imbittered with so many woes It helpes not a iot that they be for a time deferred for he is no freeman who though he be not clapt vp in prison yet cannot walke abroad without feare of the Sargeant the prison the gallowes when the country is laide for him and executions out for him in every place Certainely it is a hell to liue in feare of hell and as bad as death to liue in bondage for feare thereof all the daies of a mans life Heb. 2. 13. Yet such is the miserable thraldome of a wicked man he is everie way in the bryers being on the one side fast chained to his sinnefull and vngodlie courses on the other as surely and certainelie bound to his everlasting punishment And so much for the first part of the nature of this spirituall bondage wherein it standeth 2 I goe forwarde to the next point which I proposed to your consideration viz. The diverse degrees of this bondage where you are to note that there are two kindes of it 1. wilfull 2 vnwilfull slaverie 1 Wilfull bondage is when a free maÌ„ is content to be made a slaue or being by force or fraud made one is willing to continue one still Such a one was Ahab who sold himselfe for a slaue to doe wickedly 1. King 21. 20. I will giue the worth of it said he to Naboth when he sought after his vine yard true he gaue the full worth of it that sold himselfe for a few acres of land Such are all those that commit sinne with greedinesse who take pleasure in all vnrighteousnesse who loue the wages of iniquitie who obey sinne in the lust thereof who take thought to fulfill the desires of the flesh with full consent and heartie good will giving vp themselues to be ruled by the counsels of Satan and their wicked hearts In which condition of a wretched sinner you may obserue two things remarkeable 1 How strangely base and degenerat mans nature is growne who being a most noble Creature made for the most honourable purposes and services in the world is now growne so vile and extreamly base so farre forgetfull of his duty and the dignity of his creation as to be willing insteed of the free and happy service of God and goodnes to put himselfe into a most ignominious slaverie vnto Divels and vile affections Naturally we all loue libertie choose rather the losse of life then of it and only violence fraude can bring vs or keepe vs in bondage But sinne hath prevailed with vs against nature and so taken off from vs the edge of all vertuous and manly resolution that of our owne accorde we offer our selues vnto it being put in fetters and manicles by our owne corruptions yea this slaverie men count their only liberty in somuch that when they be called vnto freedome haue their ransome offered them and all meanes of escape laid before them yet they choose to be slaues still 2 How Difficult a matter ti 's for a man to come out of this bondage surely he that loues the prison better then his enlargement its pitty there should be any meanes of his delivery and ti 's hazard if they be sought he wil not accept of them That servant who in the seventh yeere of his bondage did so loue his master that he would not goe out free he was by the law to serue his maister for ever afterwarde Exod. 21. 5. Hee that would not be free when he might should not afterwards when happily he would And so it is with the servants of sinne when once they beare a good affection to their Master and are so far bewitched as to hold themselues well apayd with his service Then are their eares nayled fast to the postes and gates of Hell or rather with Siserâ— a nayle is stricken through their temples and at one stroke they loose both life and liberty for ever So that vnlesse that strong man make a forecible rescue of them out of the hands of these tyrants they doe never escape from this miserable thraldome 2 Vnwilling bondage as when a

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