Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	corruption_n	flesh_n	reap_v	5,289	5	10.9811	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00769	A sermon had at Paulis by the co[m]mandment of the most reuerend father in god my lorde legate, and sayd by Ioh[a]n the bysshop of Rochester, vpo[n] qui[n]quagesom sonday, concernynge certayne heretickes, whiche tha[n] were abiured for holdynge the heresies of Martyn Luther that famous hereticke, and for ye kepyng and reteynyng of his bokes agaynst the ordinance of the bulle of pope Leo the tenthe.	Fisher, John, Saint, 1469-1535.	1526 (1526)	STC 10892; ESTC S109701	31,994	64

viro That is to say she that is nat maried is myndful studious for tho thynges whiche perteyne to Christe But contrary wyse she that is maried is carefull of the thynges whiche belong vnto the worlde studieth howe she may please her husbande But the carnall doctryne of Luther no more regardeth this couÌ„saile nor this maner of eÌ„creace thaÌ„ he doth that other of virginite The thyrde and the lowest degree of encreace of The fruit of mariage frute is in the state of mariage The holy sacrameÌ„t of matrimony preserueth by his vertue the workes and dedes of them that be maried so that the workes whiche without this sacrameÌ„t shulde be dedly be made by vertue of this sacrament either to be no synne or at the least but veniall synne so loÌ„ge I say as they truly kepe this sacrameÌ„t vse it accordyngly In token wherof our sauiour at a mariage changed water in to wyne therby signifienge that moche of the waterynes of carnalitie betwene the maried persons by vertue of this sacrameÌ„t is changed into the wyne of merite But this encreace also is lost by the wicked doctryne of Luther For he hath nowe maried hym selfe vnto a nouÌ„ne A frere and a nounne together can this be any good mariage No doubtles whiche thyÌ„ges shall appere by â–ª iij. reasons Fyrst for bycause that he maketh the sacrament of matrimony to be no sacrameÌ„t A very mad maÌ„ he to mary yet to affirme that this sacrament hath no vertue in it that directly agaynst the scriptures of god so maketh as moche as lyeth in hym that the vertue of this sacrameÌ„t nothyng profiteth neither tyll hym selfe neither to other that be maried if they so beleue as he techeth But their mariages as they vse them nat beleuyng that the sacrament hath any vertue hath nothyÌ„g in them that is spirituall but be full of carnalite without any spiritualnes ful of wateryng without any verdours of meryte full of styÌ„kyng weedes without any good frute at all For as saint Paule sayth Qui seminat ê‘ carneÌ„ suaÌ„ de carne metet corruptioneÌ„ Et qui seminat per spirituÌ„ de spiritu Gal. 6 metet vitaÌ„ eternaÌ„ Who that soweth by his flesshe carnally shal reape of his flesshe corruptioÌ„ And he that soweth by the spirite shal reape of his spirite the reward of euerlastyng lyfe But take away this holy sacrament doubtles al the vse of the bodies of them that be maried is onely carnall whiche by this sacrament is made in some maner spirituall and taketh by the vertue therof a spiritualnes For as moche thaÌ„ as Luther hath destroyed this holy sacrameÌ„t he can reape no good frute of his mariage but only carnall corruption and his mariage is no mariage The seconde reasoÌ„ is this Howe can it be a good The secoÌ„d reason mariage where one maÌ„ abuseth an other maÌ„nes wyfe specially whaÌ„ he medleth with her whiche was consecrate the spouse of Christe Amonge the Jentils it was reputed abhominable for to abuse the virgins whiche had coÌ„secrate their virginite vnto the Idols Moche rather it shuld so be thought amonge the christen people to abuse the spouse of Christe consecrate vnto hym Saynt Mattheu whan he was desired by a certeyne prince called Hirtacus that he shulde moue a virgine named Ephegenia whiche had before consecrate her virginite to Christe he made hym this answere Siregis spoÌ„sam regis seruus vsurpare voluerit vinus trâ—dâ—t incendiis That is to say if the seruaunte of a kyng wolde abuse the kynges spouse he were worthy to be throwen quicke in to the fyre He ment that if Hirtacus whiche than was christened and shuld haue bene the seruaunt of Christe wolde couet to mary that virgin which was coÌ„secrate to Christ as his spouse he were worthy to be brent What suppose ye that this blessed apostel wold say if he nowe were present here agayne herde this abhominable dede this carnally disposed maÌ„ thus to abuse a religious virgin whiche was coÌ„secrate the spouse of Christ O Jesus Howe moche wold he aborre this matter And what dredfull senteÌ„ce wolde he pronounce of suche sodayne â—uisement agaynst this hereticke The thyrd reason is this The thyrd reason If we coÌ„sidre what promise this maÌ„ had made be fore the great strength of that ê“mise we shall well ê‘ceyue that this secoÌ„d ê“mise can haue no place And why For that promise whiche he made before was to kepe his chastitie this is clene contrary That was a former promyse this promyse is a later promyse that by many yeres latter Thyrde that promyse was for the weale of his soule this promyse is made for the carnall pleasure of his body Fourthe that promise was made solemly with a great deliberation this promyse was made in a corner and of some shorte aduisemeÌ„t For with in vi wekes after the mariage his woman had a childe This was spedy worke a woman to haue a chylde within vi wekes of her mariage This must either be a great miracle orels they had met to gether before That promyse was made accordyng to the rules of holy religion whiche was deuised by the holy fathers and inspired by the spirite of god this promise is made agaynst all good rulis by the carnall misordre of the wretchednes of the flesshe That promyse was made accordyÌ„g to the couÌ„sailes of our sauiour Christ saint Paule and of the other apostles this promise was made by the counsaile of Satanas of all the deuylles of hell Finally that promise was made vnto god he wyll nat be mocked as saith saint Paule Deus non irridetur God is nat to be mocked But it is a Sal. 6. playne mockery so solemly to promyse vnto god and neuer the lasse to breake the promyse made An honest maÌ„ wyll loke to kepe his promise made vnto his neighbour but moche rather if his promise be made vnto almighty god he so shuld kepe the same Whan than that former promyse was made to god and for the weale of his soule and solemly by great deliberation accordynge to the holy rulis of religion and accordyng to the counsayles of the holy scripture who seeth nat cuideÌ„tly that this later promyse made vnto a woman with all contrary coÌ„ditioÌ„s to these aboue rehersed can haue no place For the former promyse is so stronge that it disanulleth debarreth quite this other promyse whiche was later made But here one wyll say Sir Luther sawe that it was impossible for hym to conteyne hym selfe But I sâ—y agayne that Luther shulde haue loked at that poynt before that he made this promyse to god before he entred holy religion And here I wolde be answered of all my maisters the Lutherans in this one poynt what lyfe this hereticke hath lyued all these yeres before that he was maried If Luther myght nat coÌ„teyne hym selfe nowe in his later dayes whan he is of more age

all these bokes be so fully agreed by the expositioÌ„s and interpretations of the holy doctours that they make but one boke and one body of scripture and haue in them all but one spirite of lyfe that is to saye the spirite of Christe Jesu Euen as in the body of man there be many partes and many membres yet for as moche as in euery of them is but one lyfe and one soule therfore the body is but one This thynge was figured in a vision shewed vnto the prophet Ezechiell he sawe one roundell and many roundels and eche of them in the myddis of other but in all these roundels was but one spirite of lyfe So euery parte of scripture is lyke a roundel For it hath no corners Trouth is rouÌ„de and hath none angles The psalter of Dauid is a roundell of trouthe and eche of the gospels is a roundell of trouthe The gospelles be in the psalter and the psalter is in the gospelles and the spirite of Christe maketh one roundell of them all The newe testament is a roundell and the olde testament is a roundell and either of them is in the other but there is but one spirite of lyfe in them bothe and so in euery roundell of scripture and this spirite maketh one roundell of all And with these also the expositioÌ„s of the fathers whiche were inspired by the same spirite make one roundell with the same The doctrine of Luther can nat be thus nor yet partiner of this spirite of lyfe bicause it is repugnant and deuyded frome the holle corps of the doctryne of the churche Wherfore we maye necessarily The doctrine of Luther is nat one with the doctrine of Christe conclude that the doctryne of Luther is nat one with the doctryne of Christe nor hath in it the spirite of lyfe For as moche as it is repugnant and contradyctorily dyuerse from the doctryne of the churche Whiche thynge we maye proue by iij. reasons The fyrst is this The doctrine of the churche wherin all the fathers agree is spoken by Christe and inspired by the holy spirite of Christe as it doth appere of the fyrste collection But Christe and his holy spirite can nat teache and inspire two doctrynes the whiche be clene contrary Wherfore the doctryne of Luther is nat the doctrine of Christe and of his most holy spirite Seconde Christe Jesu sayth of hym selfe that he is the veray trouth Ego sum veritas But one trouth can nat be deuided at ones to two contradictories And why If that one of them haue the trouth that other muste nedes want it For one trouth can nat be commune vnto them bothe Thyrde the holy goste is the spirite of lyfe vnto the doctryne of the churche But the sprite of lyfe can nat be deuided but it must go holle As we se that whaÌ„ a mannes arme is cutte from his body the lyfe is nat deuided parte vnto the arme and parte vnto the body but the holle lyfe gothe with the body and the arme hath no parte therof So for bicause that Luther by his intricate expositions maketh one parte of scripture to be repugnaÌ„t agaynst an other as he confesseth hym selfe that he can nat frame his other expositions with the Epistole of saynt James and with the gospell of Luke Therfore it is manifest â–ª that his doctryne is deuided from the holle corps of scripture and is nat one with the doctryne of the churche nor hath nat in it the spirite of lyfe Â¶ But nowe by your sufferance I wyll speke a fewe wordes vnto these ê‘sons which be abiured My bretherne ye may perceyue by this that I haue sayd that the sede of the worde of god that is to say the doctrine of Christis churche for these iij. considerations afore rehersed is one And that the doctryne of Luther is by the same iij. considerations nat one Wherfore ye may sufficiently coÌ„clude that the doctryne of Luther is nat the gratious sede of the worde of god nor hath in it the spirite of lyfe but is an euyll sede a sede of corruption a sede of pestilent infection a sede that blyâ—â—deth meÌ„nes hertes a sede that enueougleth their sight a sede that extincteth in them the true faith â–ª a sede that distroyeth their soules finally the veray sede of the deuyll whiche is inspired by the wicked spirites Therfore good bretherne I wold aduise both you euery other true christen maÌ„ to eschew this sede And if it be sowen iÌ„ your hartes to plucke it out by the routis to receyue the gratious sede of the worde of god and fully to assent to the doctrine of Christis churche that the wordes aboue rehersed may be sayde to eche of you Respice fides tua te safuâ—i fecit Open thynâ—ies this is the faithe that may make the safe The thyrde collection THe thyrde thynge to be marked is The good erthe the good erthe by the whiche our sauiour vnderstandeth in this parable one certayne maner of people For he so declareth it hym selfe sayeng Quod autem in terram bonam hi sunt qui corde honesto et bono That is to say this good erthe betokeneth them whiche be of one hart honest good I meane the people of whom we spake in the gospell of the miracle before the multitude I saye whiche had Christe amonge them Soone after that our sauiour had begonne together this people to giders whiche we calle the christen people he sayd vn them that than were present Amen diâ—o â—obis non preteribit generatio â—ec donec â—ec omnia fucta Mat. 24. fuerint I tell you for a certayne this generation shall nat passe vnto than all these thynges that I nowe haue spoken of shal be perfourmed He ment nat here any carnall generation No. for that carnall generation to whom he than spake were deed many huÌ„dred yeres ago And also tho thynges that he than spake of be nat yet perfurmed but shal be perfourmed about th ende of the worlde Wherfore doubtles he ment a spiritual generation that is to say the generation of christeÌ„ people whiche hitherto in dispite of all theyr ennemies haue contynued and shall continue vnto the worldis ende Great malice and persecution hath ben vsed agaynst this generation bothe by the Jewes and by the gentiles by the tyrantes by the philosophers and the heretickes but all they myght nat preuaile agaynst this generatioÌ„ accordyng as our sauiour Christe hath promised Et porte inferi non preuasebunt aduersue â—am And al the Mat. 16. malice of helle shal nat preuayle agaynst this generation nor interrupt it Â¶ The wonderfull continuance of this generation was one thyng specially that kepte saynt Augustyne as he reportethe hym selfe and helde hym in the catholicke faith In the boke contra ij thinges did establishe saynt Augustyne iÌ„ the catholyke faith Manichesi he remembreth ij thynges concernyng this matter That one is this Tenet me ab ipsa

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