Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	body_n	death_n	separation_n	3,748	5	10.7337	5	false

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

adulterer and adulteresse shall die the death And how diligent executors of this law the magistrates people of Israel were it appeareth in that they were so ready to put to death that innocent Susanna yea in the very law of nature it hath bin after that same maner punished as appeareth in Genesis when we reade that Iudah contemneth his daughter in law Thamar because she was an adulteres although he himselfe giuing sentence against her knew not that he had committed sin with her to be burned But I know this iudgemeÌ„t will not be liked of some but it skilleth not for I come not to please men for if I should so do I could not be the seruant of God this I dare speake to all of what sort condition so euer they be in the strength of gods spirit I dare vtter it that the lack of discipline is the occasion of this sin is in some sort by wicked vngodly persons eueÌ„ as it were defended affirming it is but a knack of youth a piece of good fellowship or if not defended yet the punishment diminished and the faultes lessened now as in time heretofore it hath bene for the scribes pharises affirmed that if a man kept his body cleane from actuall sinne he could not be an adulterer or fornicatour and no maruayle though the people were easily induced both to receyue and beleeue this opinion For besides that it is plausible to flesh and bloud the scribes and pharisees themselues the authors of it were in those dayes men of great countenance and estimation euen as Abbottes and Cardinals in the Papacie or that I may speake more familiarly and playnely like to our Lord Bishops amongst vs yet notwithstanding their credit Christ setteth himself against them not onely shewing howe corruptely they had expounded the lawe but also opening the true sense meaning thereof So that this is manifest that though the worlde account neuer so little of this wickednes know you yet the Lorde esteemeth both the thought wishing the deed doyng to be great grieuous sinnes and there fore so expresly hath forbidden it appointed so greuous punishmeÌ„ts for it Not that I meane that hee which sinneth in thought shoulde by the Magistrate bee put to death as well as he that doth the filthy fact in body for that were with the Pelagians Iouianists and Stoiks to make sinnes equall which opinion of theirs I vtterly dislike and detest For in respecte of circumstaunce one sinne may be greater then another and so deserue a sharper punishmente but to teach you according to the truth of gods law that you should not think those sins small which Gods spirite accounteth verye great and indÃ©ed without repentance make a perpetuall separation betwÃ©ene the Lord and vs and also to declare that we ought hartily to wish and earnestly to pray that Gods lawe according to his will with as much speede as might be and in as straight a manner as he hath commaunded might be put in execution to the punishing of the wicked and the comfort of the godly Neyther am I ignorant howe some both haue and will kick againste this doctrine thinking that though it were so seuerely punished in the old law among the Iewes yet it shoulde not bee so among vs. To this I coulde easilye yÃ©eld if they were able to proue eyther God himselfe the Lawgiuer to be mutable which is impossible or else the law not to appertaine to vs whiche I think they are not able to doetor else if they were able to prescribe a better order of politike gouernmeÌ„t theÌ„ God him self the author of al wisdome hath already set out which were presumptioÌ„ and blasphemy intollerable for by that means flesh blood should be if not exalted before that maieste of God yet made equall vnto him But seing that they are not able to proue any of these points it remayneth that vnles they wil be iudged froward obstinate they consente to this truth acknowledge that same But they are so far froÌ„ yÃ©elding to it that they spare not to set theÌ„selues against it For did not Christ say they say to the woman taken in adultry God thy way sin no more Paul did not kil with the sword but excoÌ„municate by the word the incestuous person at Corinth Therfore fornicatioÌ„ adultery c. is not so straightly to be punished as you would haue it I will answere brÃ©efely and for breuities sake I wil omit many necessary points in these two examples which otherwise if I might stand long vpon they were worthy of the noting first for Christs example thus I aunswere the execution of the law for punishing adultery with death did belong to the ciuil magistrate now Christ was none as plainly appereth by this saying Man who made me a iudge or a deuider ouer you spoken to one that would haue had him to haue commanded his brother to haue diuided the inheritaÌ„ce with him and again by that which he spake to Pilate My kingdom is not of this world So then because Christ was not a ciuil Magistrat he would not take vpoÌ„ him to put that in execution wch he had nothing to do with withal teaching vs to that we be content with our vocation kÃ©epe our selues within the bouÌ„ds therof this may serue for answere to that example Now concerning Paules dealing wee haue thus much to note that there was theÌ„ so far as canne be gathered no Christian ruler that might take vppon him to execute this lawe in his full force and yet rather then sinne shoulde be vnpunished and wickednesse winked at Paule woulde vse the discipline of the Church deliuer the incestuous person ouer to Sathan for a time Would to God that if so bee the Magistrate neglect his duetye in punishing this sinne in such seuere manner as Gods law appointeth yet wee mighte haue some Paules and Elders in euerye Congregation that would vse the force of the word and seuerity of Discipline Ecclesiasticall to the beating down of this and all other like horrible vices But all this notwithstanding it is lamentable to be considered and no godly man can without teares behold the fond and ridiculous punishment of this sinne vsed in these dayes To be pricked in a shÃ©ete or pinned in a blanquet and to stand in the Church or in some Market place or carted thorowe the Towne is the most grÃ©euous censure of all and yet in my iudgemente as good left vndone for it is the best waye that can be to make such as haue little shame in them to bes altogether past shame I will not say altogether past grace And yet this kind of punishment belongeth to the poorer sort If riche ones sinne they are punished by the purse fortie shillinges for committing such an acte is iudged a great punishment If this be not a maintaining of sinne I know not what is For what vicious or sensuall man is there that wil lÃ©efe his

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

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