Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	chastity_n	require_v	wedlock_n	217	4	16.6515	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19060	A refutation of M. Ioseph Hall his apologeticall discourse, for the marriage of ecclesiasticall persons directed vnto M. Iohn VVhiting. In which is demonstrated the marriages of bishops, priests &c. to want all warrant of Scriptures or antiquity: and the freedome for such marriages, so often in the sayd discourse vrged, mentioned, and challenged to be a meere fiction. Written at the request of an English Protestant, by C.E. a Catholike priest.	Coffin, Edward, 1571-1626.	1619 (1619)	STC 5475; ESTC S108444	239,667	398

liue without meat drinke or rest yea or as it is for women not to be women or men not men and as no man is punished for that he is a man so no woman can be punished for breaking her vow the one as Luther doth teach being as necessary as the other to such straits are they driuen who put these wicked prophane and detestable impossibilityes 8. Which doctrine how wide a gap it further The principles of ProtestaÌ„ts open the way vnto all lasciuiousnes opens to all lasciuiousnes I shall not need to write for this will also ensue therof that no Father can blame his child for being incontinent for if he plead this impossibility what can the Father reply you will say perhaps he is bound to prouide in this case a husband for his daughter and wife for his sonne but that is not a worke of an houres warning and if in the meane tyme they be tempted what shal they do to conteine implyes an impossibility to do otherwise is to offend their parents and shame themselues offend their parents I say for they cannot offend God when it lyeth not in their powers to do the contrary If M. Hall say that for a while they are able to liue chast but not for any long tyme I aske againe how long that while shall endure and what warrant they haue therein for not falling seeing it may so fall out that in the while appointed they may be more tempted then they shal be againe in al their liues after or were euer perhaps in their liues before what then shal they do if this temptation bring an impossibility for ouercomming it then are parents most cruell tyrants that punish their childrens incontinency which lyeth not in their power to auoyde but are forced thereunto by an ineuitable necessity If the children be faulty M Hall hardly pressed then it lay in their power not to fall then was there no necessity then as they could ouercome this tentation they might as well ouercome another ouercome all and remayne chast out of wedlocke to the end of their liues where is the necessity where the impossibility And the same difficulty occurs in such as hauing beene marryed for a tyme are after some occasion as discord diseases c. separated the one from the other forced to liue a sunder all dayes of their liues what shall such do liue togeather they cannot marry againe they may not to liue continent with this man is impossible what remedy is to be taken must they be premitted to wallow in all vnlawfull wantones that is more then the very Turks Alcoran will allow them 9. Besides these incoÌ„ueniences we say with The obseruance of the vow of chastity is in our power not impossible August de gratia lib. arbit cap. 4. S. Augustine that the thing is in our power and although it require the assistance of Gods grace which still preuenteth our wills yet that hinders not but that we may if we list our selues liue chast all dayes of our life as we may belieue in God as we may loue him and for him our neighbour which no lesse require Gods grace for their performance then perpetuall chastity Numquid tam multa quae praecipiuntur in lege Dei c. Do so many things as are commanded in the law of God to wit that neither fornications not adulteryes be committed shew vs any thing els then free will For they should not be commanded vnles a man had free will wherby he might obey the diuine Commandments and yet it is the gift of God without which the precepts of chastity cannot be kept So S. Augustine and a little after answering the obiection of this câ—rnall impossibility â—i dixerit volo seruare sed vincor Ã concupiscentia mea c. If any shall say I desire to be chast but am ouercome of my concupiscence as M. Hall Luther and our English Ministers the Scripture answereth to the free will of such a one that which before I sayd Noli vinci Ã malo sed vince in bono malum be not ouercome of euill but Rom. 12. ouercome euill with good which grace doth help vs to do So he Neuer dreaming of these impossible fancies which M. Hall and his do frame 10. For supposing such a necessity of nature fornication or adultery should not be sinnes at all as I haue sayd because they are not voluntary but violent as no man sinneth in not doing what he is not able or in yielding to that which lay not in his power to withstand as no sole man commanded by his king to subdue Constantinople or take the vast Kingdome of China can be punished if he do it not for the surprizing of the one and conquest of the other cannot be done without many thousands or can he put any one to death for not going into the East who was bound hand and foot and violently carryed by others into the West so if women be as necessary as our nature as filthy Luther did affirme and to liue chast be impossible as M. Hall how are men commanded not to commit fornication and adultery which they cannot fullfill or are punished for the fact which not their owne wills did moue but violence did compel them to commit Wherefore if we will graunt it to be a sin we must with all necessarily graunt that it lay in our power which without any impossibility was able to auoyd it yea was bound to ouercome it and for not ouercomming it is guilty of the offence and condemned for the transgression 11. And the same falleth out in wedlocke Wedlock requireth a speciall grace for the chastity required therin which yet resteth in our power to performe the chastity of which requireth a speciall grace no lesse then virginity which grace as it profits the weaknes of nature so is it neuer wanting where the will is ready to accept it which will is also preuented by the same grace that it may not refuse to take it and therefore both the vowes of virgins and chastity of wedlocke are alike exacted as both resting in our power in our wills and ability which point S. Augustine in one place doth excellently deliuer saving Arbitrium humanae voluntatis ne quaquam destruimus c. August de bono viduit cap. 17. We destroy not the freedome of mans will when not out of proud ingratitude we deny but out of a grateful piety we acknowlege the grace of God by which free will is holpen it resteth in vs to will or desire but the wil it selfe is warned that it may rise is cured that it may be able is enlarged that it may receaue and is filled that it may haue for if we would not then truely neither should we receaue the thinges that are giuen vs nor should we haue them For who hath continency that amongst other gifts of God I may speake of this of which I speake to your selfe who I

say should haue continency but he who would haue it For no man would take it but he who would haue it but if yow aske me of whome it is giuen that it may be receaued and had of our wil marke the Scripture yea because you know it remember what you haue read When I knew sayth Wisedome that no man could be continent vnles God gaue it and this was a part of wisedome to know whose gift it was for these are great gifts wisedome and continency wisedome I say by which we are framed in the knowledge of God and continency by which we are withdrawne from the world God commandeth vs that we be wise that we be continent without which benefits we cannot be iust and perfect And a little after Qui dedit coniugatis fidelibus vt contineant ab adulterijs c. He who hath giuen grace to marryed folkes that they abstaine from aduowtryes or fornications he hath also giuen grace to holy virgins and widdows to conteyne themselus from all knowledge of men in which vertue integrity of life â—y continuall chastity and continency are now properly named So S. Austine Let M. Hall mark well this argumeÌ„t Out of whose words I frame against M. Hall this Syllogisme It is as well in the power of single men to be alwayes contineÌ„t as it is in the power of the marryed to keep coniugall chastity but the chastity of wedlocke is in the power of the marryed Ergo the other is in the power of the continent and then further out of the same Father Gods concurrence with vs by his grace which in euery good action is necessary ouerthroweth not our free will but doth perfect it and consequently as well the election as obseruance of single life dost rest alwayes in our power and will and is not impossible and necessary but free and voluntary 12. And if in the state of matrimony grace be giuen to both partyes to remayne faythfull to ech other and that to the end of their liues Virgins as more vnited vnto God then marryed folke so haue more strength to perseuere in their vocation notwithstanding that continall cohabitation breed so many causes of distast and the feruentest affections in many do wax cold and much decrease with tyme shall such want his help who for his loue despise all earthly louers and haue made choice of himself the author louer of all pure desires Shal he better loue such who are deuided as the Apostle sayth from his seruice by marriage then those who to serue him the better haue withdrawne themselues from all wordly encombrances that might deuide them and bestowed themselues wholy vpon his seruice or shall the grace of God graunted to virgins be of lesse force to keep them faythfull to their louer then that which is giuen to them who for carnall loue are combyned togeather These men who are thus perswaded would neuer August l. de virgin cap. 54. Ambr. l. â— de virginib initio preach vnto virgins as S. Augustin did when he sayd Si nuptias contempsistis filiorum hominum ex quibus gigneretis filios hominum toto corde amate speciosum forma prae filijs hominum vacat vobis liberum est cor Ã coniug alibus vinculis inspicite pulchritudinem amatoris vestri c. If you haue despised the marriages of the sonnes of men by whome you might beget the sonnes of men with all your hart loue him who is fayrer then the sonnes of men You haue leasure inough your hart is free from matrimony bands looke vpon the beauty of your louer So. Augustine And againe Si magnum amorem Lib. citat cap. 55. coniugibus deberetis c. If you should owe great loue to your husbands how much ought you to loue him for whose sake you haue refused husbands Let him be wholy fixed in your hart who for you was fixed on the Crosse let him possesse al in your soule whatsoeuer you would not haue bestowed in other marriage is it not lawfull for you to loue him a little for whom you haue not loued that which was els lawfull for you to loue And not to go further to shew the thing possible to shew it to be in our power to stand or fall to breake off or perseuere to begin and continue vnto the end he sayth Vos autem sequimini cum tenendo perseuer anter quod vouistis ardenter facite Cap. 58. cÃ¹m potestis ne virginitatis bonum Ã vobis pereat cÃ¹m sacere nihil potestis vt redeat You virgins see you follow Christ perseuerantly keeping what you haue vowed labour earnestly whiles you are able least yee leese your virginity sithence you are able to do nothing that if it be lost is able to recouer it So he And doth he who so teacheth so exhorteth thinke of M. Halls impossibility Doth he thinke that such virgins serue a Maister whome they must and cannot obey whome they must for their vow and cannot for their frailty His words are too cleare to be corrupted by so base a commentary 13. And no lesse plaine no lesse absolute for this purpose is S. Ambrose whose diuin books of this subiect I wish M. Hall to read for in them he shall find the excellency of this vertue not more eloquently then truely described there he shall see the arguments of Protestants answered there the keping of vows vrged veiling of Nuns mentioned this impossibility refuted for to such as did cast these suspitious doubts he sayth Facessat hic sacris virginibus metus quibus tanta praesidia Ambr. l. de Virgin propefiâ—eÌ„ The diuers helps which virgins haue for their perseuerance tribuit primÃ¹m Ecclesia c. Let this feare of falling be far from holy virgins to whome first the Church affoardeth so many helpes which carefull for the successe of her tender issue with full brests as a wall doth defend the same vntill the siege of the enemy be remoued then secondly of our Sauiour with stronger force and last of Angels Neque enim mirum si pro vobis Angeli militant quae Angelorum moribus militatis meretur corum praesidium castitas quorum vitam meretur castitas etiam Angelos facit It is no meruaile if for you Virgins the Angells do warre who in your behauiour do follow the purity of Angells virginall chastity deserues their help whose life it deserues for chastity also maketh Angels And in another place hauing perswaded them to ascend aboue the world saying Iustice is aboue the world charity is aboue the world chastity is aboue the world and the like he proposeth this difficulty which M. Hall proposeth saying Sed arduum Ambr. l. 3. de virgin paulÃ² antefinem putas humana virtute supra mundum ascendere bene asseris c. But if you thinke it a hard matter for humane force to ascend aboue the world you say well For the Apostles deserued to be aboue the world not as fellows but as

followers of Christ to wit as his disciples be thou also disciple be a follower of Christ he prayeth for thee who prayed for them for he sayd I pray not only for my Apostles but for those who by their doctrin shall belieue in me that all may be one therfore our Lord will haue vs to be one that we may be all aboue the world that there be one chastity one will one goodnes one grace So S. Ambrose Out of which wordes M. Hall may learne from whence all Religious haue their strength and force to continue vntil the end to wit from the merit of the prayer of our Sauiour and his peculiar assistance 14. Furthermore concerning such enemies of purity as M. Hall who carped at S. Ambrose for Ambrose ibidem circa med his so feruent so frequent perswading to chastity and forbidding Religious women to marry thus he putteth downe his aduersaryes charge and his owne answere Initiatas inquit sacris mysterijs consecratas integritati puâ—llas nubere prohibes You forbid sayth my acculer such as are entred into Religion and haue professed chastity to marry to which he replyes Vtinam possem reuocare nuptur â—s vtinam possem flammeum nuptiale pio integritatis mutare velamine c. I would to God I were able to hinder euen such as are to marry I would to God I were able to change the veile of marriage with the veile of virginity doth it seeme a thing vnworthy to you that the holy virgins be not drawne from the sacred altars to marry for them to whome it is lawfull to chuse their husband is it not lawfull for them to preferre God And a little after he demandeth whether this be improbum nouum aut inutile vnlawfull new or vnprofitable and against the first that This M. Hall will graunt though S. Ambrose do deny is against M. Hall he sheweth that it is not bad or vnlawfull for then improba essent vota omnium improba vita est Angelorum quÃ m gratia resurrectionis imitatur qui enim non nubunt neque ducunt vxores erunt sicut Angeli in caelo All vowes should be vnlawful then is the life of Angells vnlawfull which the grace of our resurrection doth imitate for they who neither marry nor are marryed shall be like the Angells in heauen Thus S. Ambrose prouing immediatly after this life to be of singuler excellency out of the words of our Sauiour in S. Matthew of the Eunuches not so borne by the imperfection of Nature or made by the malice of man but by free election and voluntary choice laying violent hands on the Kingdome of heauen so framed by themselues and after alloweth yea defendeth the entrance of yong virgins into Religion with more to the same effect which for auoyding of prolixity I pretermit and conclud the possibility of this vow in al virgins eyther yong or old with the words of Origen tractat 7. in Matth. Origen answering an obiection of the Heretiks that this gift is not for all 15. Non omnes capiunt verbum hoc all men receaue not this saying but to whome it is giuen and thereby some pretended that they would willingly haue liued chastly but were not able Quibus est respondendum siquidem accipimus libenter quod dictum est sed quibus datum est c. to whome it is answered sayth he if we take that simply which is sayd sed quibus datum est but to whome it is giuen and marke not what is sayd in another place Petite dabitur vobis omnis qui petit accipit aske and it shall be giuen vnto you and euery one who asketh doth receaue eyther we are not of the number of the faythfull or vnderstand not the Scriptures for he that will be capable of that which is sayd of chastity let him aske and trust in him who sayth accipiet and he shall receaue no way doubting of that which is sayd omnis qui petit accipit euery owne who asketh doth receaue So Origen In whose words is insinuated another ground from whence not only the possibility but faciliiy also of these vows do proceed that is from two mayne fountaynes wherof one is the prayer of Christ for vs before mentioned the other is our prayers to him the first for acceptance can haue no repulse the other hath his promise for our assurance both the one and the other makes all yokes sweet and burthens light 1. And besides these helpes there is another from which this power and possibility of a chast life doth principally flow I meane the passion of our Sauiour the meritorious cause of all our grace and sanctification one speciall effect whereof is that by vertue and force deriued from the head to the members they may be able to exercise all Christian vertues to offer vp a pure sacrifice of vowed virginity to him who being the Author of all purity and sonne of a virgin therefore as S. Hierome writeth among other our redeeming torments would be crowned with thornes that from them the roses lillyes and flowers of virginity the chief garland of his glorious conquest and triumphant spoile on earth might bud and spring forth Ideo Iesus Hier. ep ad Demetriad ante med spinis coronatus est sayth he delicta nostra portauit c. Therfore was Iesus crowned with thornes did beare our offenses and lamented for vs that out of the thornes and tribulations of women to whome it was sayd the woman shall bring forth her children in sorrow and griefe c. the rose of virginity and lillyes of chastity might spring vp for this cause doth the bride-groome feed amongst the lillyes and among them who Cant. 2. Apoc. 14. Eccles 9. haue not defiled their garments because they haue remayned virgins and haue obeyed that commandment Let thy garments be alwayes white and the Author and Prince of viginity Cant. 2. speaketh confidently I am the flower of the field and lilly of valleyes So S. Hierome 17. From whose wordes I gather our Aduersaryes in this to be iniurious to our Sauiours passion who in other things as after we shal see to rid their hands of all labour will out of presumptuous temerity seeme to rely thereon more then they should for as from that euer flowing founteyne or rather full ocean of merits mercyes whatsoeuer force we haue to practise any action of piety is deryued so to deny the same vnto this particuler so particulerly gratefull vnto him as to make it a thing impossible what is it els then to weaken the force diminish the value and in a manner cuacuate the whole effect of his suffering And to make such as are redeemed by his bloud sanctifyed by his grace partakers of his merits to be as faint and feeble in the workes of vertue as any Pagan or Infidell liuing vnder the imbecillity of nature and altogeather deuoyd of these supernaturall helpes which is more to

their wiues chastity is imposed vpon them for euer to be obseued So S. Bede And his reason carryeth so great force with it and refuteth so well the idle obiection of Protestants as there needeth no commentary to explicate it no authority to confirme it or other reason to be adioyned to make it more This epistle bringeth nothing of moment but the ordinary trâ—ial obiections forcible 39. The other arguments drawne from authority or antiquity in that Rapsody are so barely alleadged so weakely followed some so impertinently applyed as will pitty any iudicious learned Reader to behold and in effect they are the same which M. Hall hath brought and my selfe haue answered and therefore in praysing this epistle he closely also seemeth to prayse himselfe for he bringeth the Text of the husband of one wife the doctrine of Diuells the Apostolicall Canon the story of Paphnutius S. Isidore of contayning or marrying of one that Saint is there stiled the writer of the rule of the Clergy from whence perhaps M. Hall tooke his errour in cyting it vnder the same title and to this is added to conclude the whole matter the imaginary reuocation of S. Gregoryes decree by occasion of more then six thousand infants heads neuer found in his mote but only in the muddy head of that tipling German who halfe drunke halfe in a dreame first deuised that fable and M. Hall as it should seeme was ashamed to mention it as seeing it out of common reason not only improbable but also impossible and set forth with such circumstances as well shew the whole thing to be incredible and a ly in print 40. One place of Scripture that epistle hath more theÌ„ is in this epistle of M. Hall which is let A strange argument but in no mood nor figure euery man haue his owne wife which that honest Man will haue the Apostle to haue meant as well of the Clergy as of the laity and the Catholikes who deny it are false hypocrits do lye and faigne and that the Priests are not afraid to abuse other mens wiues to commit outrage in the foresayd wickednes which is a Bedlam proofe that any lewd companion though neuer so base may obiect against the most innocent man aliue and the Iews against our Sauiour himselfe sayd that the was Homo vorax potator vini a glutton and drinker oâ— Matth. â—â— wine a friend to Publicans open offend ours but Catholiks poore men vnderstand not the Scripture sayth this authour and why good Syr Heare him I pray you in lesse then six lines pleading against vs and for vs and ouer throwing that which he would take vpon him out of this text to put vp These men sayth he haue not rightly vnderstood the Scripture for the saying of the Apostle let euery man haue his owne 1. Cor. 7 wife doth except none in very deed but him only which hath the gift of continency prefixing with himselfe to keep and to continue his virgin or virginity in the Lord. Be it so And then if the Priests haue this gift and haue prefixed this course to themselues in the Lord then they shall not need to marry and the Apostles words shall not concerne them or bind them to haue their own wiues â—s it doth other men And this indeed is the very case of all Clergy men who vow chastity and the obseruance of their vow resteth in themselues assisted with Gods grace to performe it as before I haue sayd so the wordes of S. Paul appertayne not vnto them but to the Laity 41. M. Hall will perchance demand what if one who hath vowed chastity find that he hath not this gift notwithstaÌ„ding he hath prefixed the same to himself in the Lord shal be then be incontinent not marry I lay that neither the one or other is allowable not the first which is neuer lawfull not the later which is vnlawfull to him and this is decyded euen in the very next words of this Epistle where the Author thus speaketh to the Pope Wherefore o reuerend Father it shall be your part to cause and ouersee M. Halls S. Hulderick pleadeth a-against him that whosoeuer either with hand or mouth hath made a vow of continency as all Clergy men in holy orders haue afterwards would forsake the same should be either compelled to keep his vow or els by lawfull authority should be deposed from his order So there in which words you see both a compulsion for the obseruance of the vow deposition from their order in the transgressours both which suppose an ability in the vowmaker of performing his vow or els the suggestion of M. Hall his S. Vdalricke had beene very iniurious vnlawfull and tyrannicall as imposing a punishment where there was no voluntary offence and the thing for which he is punished was impossible for him in our Protestants opinion to perform as that Prince should be a tyrant who should put any subiect of his to one of these extremes either to leese the office and dignity he hath in the common wealth or els to pull the Sunne downe from heauen or remoue the earth into a higher place within three miles of the concauity of the Moone 42. And seeing this doctrine deliuered in the Epistle fathered on S. Huldricke is so contrary to the doctrine of this Epistle of M. Hall who will haue such vowes to be filthy the keeping of them to include an impossible necessity it was great temerity inconsiderate dealing in him to offer to be cast in his cause if this epistle do not satisfy all Readers when as it is so far from satisfying all Readers as it doth not satisfy himselfe who wil haue all such votaryes to change their vowes as filthy and to purify themselues by marriage and make practicall tryall of Iohn Fox his note what it is to marry in the Lord contrary to this Epistle as you haue seene which being so I make this collection as euident to me as any mathematicall demonstration that M. Hall neither careth for his wife nor for his fidelity M. Hall neither careth for his wife nor for his credit nor for his cause nor for his cause Not for his wife because he offered to be punished by a diuorce if he euicted not all Clergy mens marriage which he hath not done or is able euer to do whils he liueth not for his fidelity which he pawned to leese on any decree to be shewed more ample then that of the Trullan Councell for the marriage of Ecclesiasticall men which now he hath seene that in such excesse as in respect therof the Trullan Canon was but like the positiue degree in respect of the superlatiue not for his cause which he aduentureth on this Epistle in which notwithstanding euen in the point in controuersy debated between vs he is both cast and condemned for we graunt a solemne vow of chastity to be made in taking of

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