Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	distinction_n	mortal_a	venial_a	4,934	5	12.1153	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02637	A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.	Harding, Thomas, 1516-1572.	1568 (1568)	STC 12763; ESTC S112480	542,777	903

by your vulgare translations corrupted them that lamentable it is to consider And when we burned the same corrupt translations or any parte thereof or any of your heretical treatises we burned not the Scriptures no more then one doth the Apple tree that burneth the Caterpillers The Scriptures we honour and kepe most reuerently and diligently Therefore your comparing of vs with the wicked kinges Aza Antiochus Maximinus and Herode is false and sclauÌ„derous Reade the reste that foloweth there good Reader and if thou wilt iudge as thou findest and saie as thou iudgest and write that thou maist truly saie M. Iewel shal be said to be a false sclaunderer and regestred in the booke of lying sclaunderers Iewel Pag. 10. As for Iohn VViclef Iohn Hus VValdo and the rest they vvere godly men their greatest heresie vvas this that they complained of the dissolute and vitious liues of the Clergie of vvorshipping of Images of feined miracles of the tyrannical pride of the Pope of Monkes Friers Pardons Pilgrimages and Purgatorie and other like deceiuing and mocking of the People and that they vvished a reformation of the Churche Harding That Wiclef mainteined sundrie hainous Heresies The. 3. Chapt. Beside these heresies whiche you accompte for none M. Iewel they had sundry other farre greater As for example Among the Articles of Wiclef condemned in the Councel of Constance Art 4. this was one That if a Bishop or a Priest be in deadly sinne he doth not order consecrate Lib. 1. coÌ„tra PetilianuÌ„ ca. 1. Art 6. Art 10. nor baptise This was the plaine heresie of the Donatistes as it appeareth by S. Augustine Item that God ought to obey the Deuil Item that it is against the Scripture that Ecclesiastical Ministers shoulde haue any temporal possessions If this be no greater heresie then the reste M. Iewel then allowe it as you allowe the reste But the gaine is to sweete you can not brooke it Item that no man is a temporal Lorde Art 15. no man is a Prelate no man is a Bishop whiles he is in mortal sinne If ye make this no Heresie then ye denie the Queene to be Queene of England when so euer she falleth into Mortal sinne And whereas by your doctrine ye make euery sinne mortal vtterly reiecting the distinction of venial sinnes the Quene as no man elles lyuing not without sinne What meane you by this doctrine to allowe her in this case for no Quene of England She is muche beholden vnto you Item by Wiclef the common people maie at their arbitriment correcte their Lordes when they doo amisse Art 17. If you and your fellowes wil allowe this for a true Doctrine and preache it in your Pulpites lustily ye shal like the people ioilily and wel and thereof doubtelesse wil followe suche order and obedience as becommeth your Gospel and as Satan the Authour of it shal be pleased withal Suche the like and worse were the Heresies of Huss and Waldo These Articles and many other were recorded both in the general Councel of Constance CoÌ„cil CoÌ„stant Sess 8. pag. 96. and in your felowe Fox in his booke of the Deuilles Martyrs But touching Iohn Hus sith ye make him so godly a man and so voide of al Errours and Heresies how wil you defend him for that so commonly he said Masse whereat ye enueigh and raile so muche Masse said by Hus. Looke in the Teutonical historie of the Councel of Constance written by one Huldrick Reichental Citizen of Constance and ye shal finde by him reported who liued at that very time and marked wel what happened ã€ˆâ—Šã€‰ those daies that Iohn Hus oftentimes said Masse in his hostes house during the time of his abode in Constance and that the people came much vnto it Itaque Dominica Oculi quae tertia est in Quadragesima In histor Teutonica de Concil CostaÌ„tien vbi celebrasset Missam mane c. When he had said Masse saith he in the Sundaie named Oculi whiche is the third Sundaie in Lent And this did Hus not onely before he had read the Bookes of Wiklef by whiche he was carried awaie into an other Gospel but also at the ende of his life euen a litle before for his detestable heresies he was burnte as it is at large reported by the said Reichental and witnessed by Ioannes Cochlaeus lib. 2. De Historia Hussitarum The 4. chapt Pag. 11. In the matter of planting the faith among the Britaines and the English M. Iewel telleth vs againe a longe tale which he tolde vs before in his Replie the vntruthes whereof are already largely and specially confuted in the Returne of vnthruthes vpon his Replie M Ievvel disseÌ„bleth al ansvvere made to his vntruthes Art 3. pag. 124. sequent Wherein he dissembleth vtterly al answer made thereunto though it be wel knowen that he hath seene the said Returne and that he had one with the first presented vnto him at Oxforde at what time the Quenes Matie was there in progresse In that page he belieth extremely Theodoritus S. Augustine the Apostle of the English nation sclauÌ„dered by M. Ievvel vnder the name of Golfridus Monemuthensis Nicephorus and Galfridus of Mounmouth sclaundering immoderately vnder Golfridus name our blessed Apostle S Augustine See the Returne pag. 30. In the page following he belieth Beda twise first applying that to the English menne which he spake of the Britaines namely of 7. Bishoppes and one Archebishop c. For what soeuer he telleth vs of the Queene King Ethelbertes wife who being a Frenche woman liued in the exercise of her Religion that she was Christened in among the Christian people of Fraunce certaine it is that our English Nation of whom in my Answer to his Chalenge I spake and not of the Britaines were not ChristiaÌ„s before S. Augustine came sent by S. Gregorie froÌ„ Rome Secondly he belieth Beda in saying as out of his ecclesiastical storie that the Christians of our Countrie vtterly refused to receiue this newe Apostle with his religion For Bede speaketh only of the Britaine or welshe Bishoppes but nothing so muche as M. Iewel fableth They refused to obey him as their Archebishop they refused not his religion They were also in many pointes Schismatikes as Bede in the same place recordeth whom M. Iewel here so commendeth See Bede either in Latine or in English lib. 2. cap. 2. The matter is of right good importance and worthy to be tried Pag. 12. The 5. Chapt. The iudgement of Constantine the great in a cause Ecclesiastical betwen Cacilianus and Donatus Ã Casis nigris he reneweth againe M. Ievvel in the Defence repeteth againe the old stuffe of his Replie in many pointes as if the same were not ansvvered vtterly dissembling the Answer made thereunto in the Returne Art 4. pag. 105. sequeÌ„t Pag. 14. He bringeth in againe the commoÌ„ obiections against the Real Presence out of Tertullian and S. Augustine dissembling vtterly

the fulfilling of the law is not so required of vs that we neuer swarue any whit from the line of perfection but so as we neuer turne backeward from God after grace once receiued by wilful consent to mortal sinne Augu. de Spirit lit ca. 27. Non impediunt saith S. Augustine Ã vita aeterna iustum quaedam peccata venialia sine quibus haec vita non ducitur Certaine venial sinnes without whiche this life is not passed ouer doo not let the iuste man from the atteining of life euerlasting He then is iuste who though he haue venial sinnes is cleere and voide of al mortal sinnes VVho is luste in this life Luc. 1. Otherwise how should the Scripture saie that Zacharias and Elizabeth were both iuste before God walking in al the commaundementes and righteousnesses of our Lorde without complaint Iewel Pag. 316. Yee seeme in some parte to renevve the Pelagian olde condemned errour Harding Ye doo vs wrong to raise that euil surmise vpon vs. Hieronymus ad Ctesiphontem The Pelagians heresie vvhat vvas it August ad Quoduult Deum Heres 88. Ibidem Heres 88. A point of heresie common betvven the Pelagians and the Caluinistes Deuteron 6. Math. 22. Deut 17. We are as far from that heresie as yee are from the Catholique faith in many other great and weighty pointes S. Hierome sheweth that the Pelagian heresie was posse hominem sine peccato esse si velit that a man may be without sinne if he wil. And S. Augustine saith Credunt sine gratia Dei posse hominem facere omnia diuina mandata They beleue that a man without the Grace of God can do al the commaundementes of God We defie these two opinions But they had an other erroneous opinion from the gilte whereof you M. Iewel being a scholer of Caluines schoole shal hardly cleere your selfe They taught as S. Augustine doth witnesse that infantes might haue not in deede the kingdom of God but yet life euerlasting without Baptisme And you teache that they may haue both life euerlasting and the kingdome of heauen without Baptisme Therefore I leaue it to be considered how farre ye differ from the Pelagians Iewel God saith thou shalt loue the Lord thy God with al thy hart with al thy soule with al thy power Yee shal not turne neither to the right hande nor to the lefte Harding This precepte of louing God with al our hart c. was geueÌ„ to vs not as a thing to be fully done whiles we liue but as a thing to be in this life by faith begonne and to be hoped for presently by the helpe of Gods grace but really perfitely and in deede to be accomplished in the life to come De spiritu litera cap. 36. PhilippeÌ„ 3 So saith S. Augustine Ideo nobis hoc etiam nunc praeceptum est vt admoneremur quid fide exposcere quÃ² spem praemittere obliniscendo quae retrÃ² sunt in quae anteriora nos extendere debeamus Ac per hoc quantum mihi videtur in ea qua penficienda est iustitia multum in hac vita ille profecit qui quÃ m longÃ¨ fit Ã perfectione iustitiae proficiendo cognouit Sed dici potest quaedam iustitia minor huic vitae coÌ„petens qua intus ex fide viuit quamuis peregrinus Ã Domino ideo per fideÌ„ ambulens non duÌ„ per specieÌ„ noÌ„ absurdÃ¨ dicitur etiaÌ„ ad istaÌ„ pertinerÃ¨ ne peccet Abacuch 2. Rom. 1. 2. Cor. 5. neque enim fi esse noÌ„ dum potest tanta dilectio Dei quanta illi cognitioni plenae perfectaeque debetur iam culpae deputandum est Aliudest enim totam nondum assequi charitatem aliud nullam se qui cupiditatem Therefore this also now is geuen vs in commaundement that we loue God with al our harte c. to put vs in minde what we ought to aske of God by faith whither to sende before our hope and to what thinges that are before vs we ought to stretche forth our selues forgeting the thinges that are behinde And by this for so muche as seemeth to mee in that righteousnesse whiche is to be perfourmed he hath profited muche in this life who in profiting knoweth how farre he is from the perfection of righteousnes But there maie be named an other lesser Righteousnes competent for this life in which the righteous man liueth of faith although he be as yet a forreiner or Pilgrime from our Lord A lesser righteousnes competeÌ„t for this present life and therefore whiles he walketh by faith and not as yet by sight it is not absurde to saie of him that he belongeth to this lesser righteousnes that he sinne not For if there can not yet in this life be so great a loue of God as is dewe vnto that ful and perfite knowledge it is not to be imputed vnto vs for a fault For it is one thing not to attaine as yet the whole Charitie and an other thing to follow no lust Hovv the precept of louing God vvith al our povver is fulfilled in this life By these wordes we learne first that the precepte of louing God with al our power is after one sort fulfilled in this life if doing what we can we beleue and hope as we ought that wee shal loue God with al our power in the other life For it is here so set before our eyes as a marke whereunto we should presently directe our selues as nigh as were are hable with certaine beleefe and trust that if we do here by the helpe of Gods grace that which wee are hable to doo according to the measure that God geueth vnto vs wee shal in deede attaine the righteousnes of perfit Charitie Againe the lacke of that perfit righteousnes is not now to be accompted in vs a sinne Humaine perfectioÌ„ but if we do our best endeuour it is a degree of righteousnes inferiour and baser then that whiche is to come So that the righteousnes of the way or of this life albeit it be not the greatest that euer shal be yet it is a certaine humaine perfection The lesser righteousnesse Hierom. lib. 1. aduersus Pelagianos and fulnes and as S. Augustine calleth it quaedam iustitia minor a certaine lesser rightheousnesse S. Hierome calleth it perfectioneÌ„ secunduÌ„ humunae fragilitatis moduluÌ„ PerfectioÌ„ according to the smal measure of humaine frailtie the highest degree whereof is a man to bestow his life for his frendes whiche thing by Gods grace many Martyrs haue done who loued God with al their power as farre as in this life of man he could be loued Hieronymus ad CresiphoÌ„t Of this lesser righteousnes S. Hierome saith Iusti appellantur non quÃ²d omni vitio careant sed quÃ²d maiori parte virtutum commendentur Men are called righteous not for that they be without al vice but for that they are furnished with the more parte of

of late by the learned Iesuites of Dilinga in Germanie intituled Augstuiniana CoÌ„fessioÌ„ where in manner no worde is founde besides that whiche is in S. Augustins owne workes And there al seuen Sacramentes are proued at large out of S. Augustin alone and that maie suffice in this behalfe For if ye refuse S. Augustines authoritie I know not whose authoritie ye wil allowe Of the power of Baptisme in infantes and of Concupiscence The 4. Chapter Harding What M. Iewel would saye in this matter Incertaintie of M. Iewels doctrine Pag. 215. Pag. 216. Pag. 215. I can not certainly tel he is so inconstant and like a man that is halfe ashamed of his doctrine For one while he saith the Sacrament dependeth of no man At another time The iust man shal liue not by the faith of his parentes but by his owne faith And yet he saith S. Augustine Iustinus Martyr S. Cyprian S. Hierom and others write plainely that the faith of the Parentes doth helpe But how truly that is written he wil not saye Againe he saith that Infantes are not void of faith Pag. 216. A litle after he writeth God is able to worke saluation both with the Sacraments and without them And then he mingleth the Signe with the Thing and the Thing with the Signe Last of al he saith In deede Pag. 217. and in precise manner of speache Saluation must be sought in Christe alone and not in any outward signes In effecte he sticketh and maketh muche a doo and faine he woulde if he durst bring forth this proposition plainely condemned of the Churche in olde tyme That infantes maie be saued without Baptisme But it is the heresie of Pelagius and the same is against the word of God saying Ioban 3. Except a man be borne againe of water and of the holy Ghost he can not enter into the kingdom of heauen For whereas saith with the vow and desire of baptisme in a time of necessitie doth serue him that hath discretioÌ„ to beleue Augustinus Epist 23. seing the said faith is not in the child excepte baptisme which is the Sacrament of faith be receiued of him it doth folow that Children dying without Baptisme are condemned This much maye suffice for that point Iewel Concupiscence remaining in the faithful after baptisme is sinne forcing S. Paul to crie out Rom. 7. I see an other law in my members fighting against the law of my mind and leading me prisoner to the law of sinne And againe O wretched man that I am who shal deliuer me from this body of death Harding 1. Pet. 3. It is to be vnderstanded that whereas Baptisme saueth vs as S. Peter saith al sinne is washed away therein And we are made a new creature according to that S. Paul saith In Christ Iesus Gal. 6. Chrysost Ibidem ad Galatas neither Circumcision is ought worth nor vncircuncision but the new creature meaning by a new creature as S. Chrysostom and other holy Fathers expound it that our nature which was waxen old in sinne RepeÌ„tÃ¨ baptismi lauacro renouata est non aliter quÃ m si denuâ— esset condita is renued in the washing of baptisme none otherwise then if it had ben made a newe So that no sinne at al can be in vs now baptized if wee haue worthily receiued Baptisme Whiche notwithstanding there is euidently perceiued in our fleashe a certaine resistance and rebellion against Reason in suche wise that as our minde and soule being indued with grace desireth to do al goodnes so do our senses and sensual appetites intise and prouoke vs to muche naughtinesse Now bicause the sensual appetite deliteth vs and so ouercommeth vs commonly more or lesse therefore it is called the law of the fleash or the law which the fleash would gladly follow and obey which law or concupiscence leadeth vs prisoners to sinne so much as lieth in it and so ofte as we obey it Whether concupiscence be sinne though we consent not vnto it But the point of the question is whether it be truly and in deed a sinne in vs although we consent not vnto it We saie it is not properly sinne M. Iewel defendeth the contrarie but S. Paules wordes proue not the concupiscence which remaineth to be a sinne except we obey it Otherwise if of it selfe it were sinne we had not benne made a newe creature in Baptisme For the creature wherein sinne is remaineth stil an old creature But albeit al sinnes be taken awaye in Baptisme yet God suffereth the concupiscence to remaine in our fleash partly that we maie by the Rebellion thereof perceiue from what an enimie our soule is deliuered and so geue thankes to God as the Apostle doth in this place Rom. 7. which M. Iewel alleaged partly that we may be exercised with tentation to th ende we may be crowned for our victorie I therefore saith S. Paule in minde or soule obey the lawe of God but in fleash I obey the law of sinne And who knoweth not it is the consent of the mind and not the desire of the fleash which maketh a man to be a sinner Concupiscence is in my fleash onely and not in my minde except I consent vnto it and so take it into my minde and then in truth it is a sinne And this is the very discourse of S. Paule For when he had said in mind or in the highest part of my soule I obey the lawe of God he concludeth thereupon Rom. 8. Nihil ergo damnationis est his qui sunt in Christo Iesu qui non secundÃ¹m carnem ambulant Therefore no part of damnation is to them who are in Christ Iesus who walke not according to the flesh For if a man walke according to the flesh then in deede his Concupiscence which before was no sinne is becom a sinne Thus albeit our flesh be the flesh of death that is to say Ibidem mortal as S. Chrysostom expoundeth it and therefore S. Paul would faine be deliuered from it as fearing lest he should at any time yeeld vnto it yet if he do not yeelde vnto it Rom. 8. there is no sinne in him For the law of the spirit of life which is the grace that iustifieth vs in baptisme deliuereth him from the law of sinne and of death euerlasting Ievvel 217. Lib. 10. epist 84. S. Ambrose saith There is not found in any man such concord betvven the flesh and the spirit but that the lavv of concupiscence vvhich is planted in the members fighteth against the lavv of the mind And for that cause the vvordes of S. Iohn the Apostle are taken 1. Ioan. 1. as spoken in in the person of al Saintes If vve say vve haue no sinne vve deceiue our selues and there is no truth in vs. Harding I graunt that in this coÌ„tinual fight we are daily so conquered in some smal sinne or other that we neuer remaine any long time without venial sinne But that

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