Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	law_n	sin_n	sin_v	3,553	5	9.3146	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13236	Monsig[neu]r fate voi. Or A discovery of the Dalmatian apostata M. Antonius de Dominis, and his bookes. By C.A. to his friend P.R. student of the lawes in the Middle Temple.	Sweet, John, 1570-1632.	1617 (1617)	STC 23529; ESTC S107581	174,125	319

shall he dye This distinction therefore of Mortall and Venyal sin being thus declared it will be an easy matter to vnderstand or rather it is impossible for any man to be ignorant that whosoeuer committeth Mortall sinne becometh an enemy of God and that no man loueth God aboue all things who hateth not sinne aboue all thinges and keepeth not his Commaundments wherein the loue of God is included For conscience being nothing els but the light of reason either accusing or excusing our actions the fountayne of which light is the image of God within vs and the very essence of our humanity to iustify our selues in doing ill by the externall iustice of Christ what is it but to be deliuered ouer into a reprobate sense seeking as Luther did to become senselesse of sin to put out the light of the soule to murther coÌ„science to deface Gods image to peruert the very essence of our human Nature And sin againe being nothing els but the consent of the will to some thing against the rule of reason and especially of the reason of God which giueth a rule and a law to all things and being therfore contrary to God himselfe as it is impossible that God should not hate it or that he should hate any thing but it being goodnes itselfe so is it impossible that he should not hate the author or the doer of it God doth equally hate the sinner his sin his eyes are cleare that they may not see euill Sap. 14.9 Habac. 1. 13. they cannot looke fauorably vpon iniquity And therfore to abuse the mercy and goodnes of God so much as to thinke that he may be corrupted to loue vs remayning in sinne or not hating the same aboue all things to be hated is one of the greatest blasphemies and iniuries that can be done against God and the most vnnaturall sottish and diabolicall presumption in our selues that can be thought or deuised The difference also between the law and the Ghospell doth yet further discouer the monstrous prophanesse of this blasphemous opinion For being borne in sinne which is the greatest euill of any other without comparison alother euils being good in their owne Nature and proceeding from God either as the iust punishment of sinne or as the meanes to make vs better the law was giuen vnto vs that we might know sinnes and offences more perfectly thereby then otherwise we could by the obscure light of our owne corrupted nature Wherby also not being able to obserue it our wicked Nature taketh occasion to be more peruerse to hate the law and to oppose it selfe against it Rom. 7.9.11 I liued without the law sometime that is to say without the perfect knowledge of sinne which I receiued by the law but when the Commaundment was come sinne reuided it grew stronger had more force vpon me for sinne that is the coÌ„cupiscence of our wicked nature taking occasion by the Commaundment seduced me and by it killed me Wherefore the law was so far from the iustifying of vs or deliuering vs from the bands of syn that it was an occasion to increase the same and to augment all those other miseryes which do follow of it But by the Ghospell that is to say by fayth in Christ through the merits of his Passion we receiue not only light to know our sins but also aboundant grace to auoyd and ouercome them And therfore being thus redeemed from the bondage as well of sinne as also of the law as it was an occasion of sinne and the iust punisher therof we are likewise deliuered from the malice of all our other miseries which sinne being taken away from whence it proceeded can hurt vs no longer except we list our selues but they turne to our greater good in this life and in the next to our greater glory Wherfore to hold that our Sauiour Christ hath not obtayned sufficient grace for all those that sincerely demaund it whereby to ouer come sinne and to keep the Commaundments of God what is it but to confesse that we are still subiect to the curse of the law What is it but to make voyd the power of the Ghospell to saluation What it is but to affirme that Christ dyed in vaine and to deny him to be our Redeemer who not being able to deliuer vs from the bondage of sinne in this life can lesse deliuer vs from the paynes thereof in the next because it is impossible but that God in his owne nature should hate it and therfore it must needs be granted that he will also punish it as long as it remayneth in vs or we in it that is to say eternally according to the Protestants doctrine and practise in whose Church is no remedy to clense vs of deadly sinnes committed after Baptisme nor to wash out of our soules the malice and filth of sinne which remayning as it must needs with them being once committed it is but a poore shift to tell vs that it shall not be imputed vnto vs. To conclude what is the Scripture it selfe but a deed of Couenant betweene God and man for the punishment of sinne and for the reward of vertue with temporall afflictions and benedictions in this life which are especially contayned in the old Testament and with eternall payne or endlesse felicity in the next which is especially declared in the new whereunto are adioyned many historyes examples counsells exhortations incouragements and prayses disuasions repronements disprayses in the hatred of the one and in the fauour of the other Wherfore to hold that we are iustifyed by faith alone though we liue in sinne what is it but to ouerthrow the whole Bible togeather with the truth the mercy and the iustice of God And in a word to make a hell of heauen and a heauen of hell And therfore no maruell that S. Hierome Hier. in expl Sim. Aug. ser de tempore 191. S. Augustine do call this heresy execrable blasphemy We do execrate or curse say they the blasphemy of those who say that God hath commaunded any thing to a man which as impossible Do you not know sayth S. Paul that the wicked shall not inherit the kingdome of God as if he should say 1. Cor. 6.9 how can yee be ignorant it being euident by the light of nature And then followeth Nolite errare as forseeing the monstrous errour of Luther and Caluin be not deceiued neither fornicators nor seruers of Idolls nor aduouterers nor effeminate nor such as sin carnally by themselues alone nor the lyers with man-kind nor raylers nor extorsioners shall possesse the Kingdom of God Where you see he ioyneth those other sinnes with the sinne of Idolatry and excludeth the one 1. Cor. 5.11 as well as the other from the kingdome of heauen And therefore he forbiddeth vs to keep company or to eate with such kind of persons if they be Christians And againe Ephes 5.6 For vnderstanding know yee as if men

confesseth That he also was a long tyme very much troubled with these cogitations Melancthon also spared not say MelaÌ„clhon CoÌ„c theol part 1. p. 249. Mirror for Martinists pag. 24. The same hath And. Duditius vbi supra Castal in his preface to his Latin Bible Geor. Ma. orat de coÌ„fusio dog Bull. Firmam part 1. cap. 1. Powell grounds of the new religioÌ„ part 2. cap. 1. Perks ep dedic before bis Apology That nothing did so much terrify others from the Ghospell as their own discord was wont to complaine with others that they knew whome they should auoyd meaning the Papists but whome they might follow they did not vnderstand This that learned Sebastianus Castalio tooke for a signe that the Protestants being thus deuided were stil drowned inextreme darknes and most grosse ignorance This sayth Georgius Maior a principall Lutheran did so much tempt and trouble the minds of the simple as they altogeather doubted where to find the truth and whether any true Church of God were remayning in the world This vehement and implacable dissention sayth Bullinger maketh many as it were in despayre to giue out that from hence forward they will beleeue nothing exclayming What credit should we giue to that fayth which is distracted into so many factions Many thereby sayth M. Powell do not call vpon God but fly from God many fall into an Epicurean contention of Religion and are oppressed with despaire These contentions sayth M. Perks are no small preparatiues to Atheisme c. in so much as many are brought to their wits end not knowing what to do Amidst all which miseryes and mischiefs the Papists insult and triumph to see those that professe themselues brethren RelatioÌ„ of Rel sect 45.6 Whitaker defensio tract 3. c. 6. p. 278. to be at such deadly iarres amongst themselues Syr Edwyn Sands affirmeth that the contentioÌ„s of Protestants tend maynly to the increase of Atheisme within Mahometisme abroad And D. Whitaker complayneth that the Church of England is replenished with Atheists whome no doubt since his tyme are much increased This therfore is a vehement perswasion to draw any man from the Protestant Religion and on the contrary side men of iudgment that behold so many sundry Nations and people so different or rather so opposite in many other respects of clymate language complexion lawes and customs vnder so many seuerall Kings and Gouernours alwayes in warres more or lesse one against the other to conspyre in the vnity of one Fayth for so many ages togeather subiecting theÌ„selues voluntarily to one head who hath no temporall force to coÌ„pell them and beleeuing so many things aboue the reach of human vnderstanding so contrary to flesh and bloud and to the vehement motions of mans peruerted Nature must needs confesse acknowledge that it is a supernaturall worke and a most miraculous effect of the Spirit of God who is the God of peace and not of contention SECTION XXV Of the authority of the Catholike Church in generall THE last generall argument which I intend to propound for the euidence and truth of the Christian and which is al one of our Catholike religion shall be the great authority of the Catholike Church to the end it may serue as well for a further explication and confirmation as also for a full conclusion of all the former motiues For the capacity of the best vnderstandings amongst vs miserable men being but small and shallow and there being a greater difference betweene man and man in the parts of the mynd then in the sharpnes of sense or strength of body and the mynd of man being of it owne nature but like a fayre table or a lease of white paper which at the first contayneth nothing and by little and little receiueth the pictures or the writings for the which it was ordayned more or lesse better or worse according to the skill and industry of the Paynter or Writer and the aptnes of the matter and the goodnes of the instruments wherewith they worke Hence it is that as Nature inclineth the poore to depend of the rich and the weake to defend theÌ„selues by those that are strong and the blind or bad sighted to be guided and directed in discerning by those that are endued with more perfect sense so by the same law and voyce of Nature all men are taught and obliged to rest their minds and to rely their vnderstandings vpon the authority of those that are generally most approued for their vertue and wisdome aboue the rest and alwayse ceteris paribus other circumstances being equall the fewer in number to yeild submit themselues to the iudgment and opinion of the greater party And so in all speculatiue sciences where our end is nothing els but the delightfull aspect fayr sight of truth the authority of Maisters and skillfull men in those facultyes is necessarily required for our direction to teach vs which way we ought to bend and whereupon to sixe the eye of our vnderstanding to shew how to proceed from poynt to poynt and to giue vs the print of those markes whereby we may best discouer the forme of that truth which we seeke to find or labour to conceiue or comprehend And if the sight of our wit be so short as that we caÌ„not perfectly discerne the same yet it is better to see with another mans eye or as it were by the candle of another then altogeather either to be ignorant of it or els which is far worse to be deceiued therein And as this is true in science so in those arts and facultyes where our end is the doing or the attayning of something which is necessary or profitable for mans life the benefit of authority is much more apparent For in extremity of sicknes or in law matters of great importance or in deliberations about the preseruation or gouernement of Commonwealths to contemne the direction of Phisitians the aduice of Lawyers and the counsell of men experienced in matter of State or not to admit therof in some cases nor to suffer our selues to be oueruled thereby albeit it seeme neuer so much contrary to the sense or imagination of our owne priuate iudgment were to be esteemed rather obstinate madnes then any other errour within the degree of human weaknes But especially the necessity and vtility of the approbation of other mens assertions either of all or of such as are wise and honest appeareth in those things which we can neuer know or make vse of but from the report of others As for example historyes of former ages Relations of the present state and condition of forrayne Countreys or constant reports of such things as were sayd or done in our absence or as S. Augustine noteth that we are the sonnes of such Parents borne in this Countrey or that which is the beginning and foundation of all permanent societyes and the like In which respect this kind of knowledge is properly called beliefe

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