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
A05770	A toile for tvvo-legged foxes Wherein their noisome properties; their hunting and vnkenelling, with the duties of the principall hunters and guardians of the spirituall vineyard is liuelie discouered, for the comfort of all her Highnes trustie and true-hearted subiects, and their encouragement against all popish practises. By I. B. preacher of the word of God.	Baxter, J.	1600 (1600)	STC 1596; ESTC S112228	88,347	250

How the papistes play the traitors against the priesthood of Christ For first demaund of them how the fruites of this originall rancour are washed away they wil tel you by the sufferings of Iesus Christ Wish themselues further to declare their meaning then the diuell sheweth his hornes that before appeared like an Angell and there ariseth by and by a smokie distinction out of the bottomlesse pit Popish distinction of sinnes mortall and veniall of sinnes some mortall some veniall whereby the glorie oâ— Christ his passion is darkened For veniall sinnes say they deserue but temporall punishment whereof a man by some displeasance of them is washed with an holy water sprinckle or a Bishops blessing or with saying Ã mea culpa or by some petite penance c. Thus these Catholicke physitions in steed of vsing one purgatiue remedie without which euerie sinne becommeth deadly cast mens soules into a lethargie depriued of all true sense and motion as the emperiall Practickes vse the medicine which they call Narcoticall that is to say Popish distinction of sinnes going before Baptisme and after such as benumme and dead the diseased vntill they become past feeling They haue a second distinction of sinnes going before baptisme and of sinnes committed after as also between the guilt and the paine satisfactorie Popish distinction betwixt guilt plaine satisfactorie and all to this end to derogate from Christes worke of our redemption and to make that which proceedeth from vs of some worthinesse and merit How sinnes going before Baptisme are pardoned according to the schoole of Rome and how after which they call a worke of condignitie As for sinnes going before Baptisme they grant that they are pardoned throughly in regard of the guilt and the paine and that by some meanes of the vertue of the sacred water with the action it selfe of Baptisme But as for the sinnes committed after baptisme the guilt and trespasse is pardoned the paine satisfactorie remaines to be paid partly in this life partly after death but in a coyne which hath the Popes image and superscription In this life by pater nosters Note well aues pilgrimages fastings foundations and other paines imposed in eare confession after death he must pay the remainder in purgatorie Yea but he that is there they say can merit no longer what shall become of the poore soule then Why he must be fetcht out of the fire by praiers and good works of the liuing And what good works are those Masses Requiems Dirges holy water and such great deuotions But how many shall fetch them out They cannot tell that yet they haue taxed seuerall mortall sinnes at a certaine number of daies and yeares But what if he be come out alreadie Tush that is not the losse of a requiem or masse It shall be set vpon the tale of another score to be allowed other But who hath the bestowing of them For sooth the merchant royall of pardoÌ„s the Pope holy father Cold comfort for poore papistes But what shall become of the poore that is able to giue nothing to haue these great deuotions after his death Mary he were best to merit well in his life for no peny no Pater noster vnlesse it please the Merchant to bestow an almes of his ouerplusse Then if all this be sound wherto serueth the satisfaction of Christ O sir wot you not why to make all these afore named pretie trinkets auaileable and to send you for a season into purgatorie where as you should haue gone into hell for euer O treason Besides the spirit of lying hath so controuled and countermaunded the obligation once made for all by Iesus Christ that he hath borne men in hand that the same must euery day be really and actually reiterated And whereas the supper of the Lord was ordained True vse of the Lords Supper first that we should be made partakers of that mysticall vnion of Iesus Christ together with all his merits vnto eternall life and secondly to celebrate with solemne thankesgiuing his onely and holy sacrifice once for all made they insteed of this haue thrust in their Masse wherein they say their priestes make a full satisfacton both for the quick and dead Popish priests do more by their Masse then Christ by his merits if you list to beleeue them which Masse of theirs is of greater efficacy then the first oblatioÌ„ which the sacrificer himselfe offered vpon the crosse seeing in his as they say the paine satisfactorie is reserued still to be paied but theirs maketh an entire satisfaction O intollerable treason Alas O Lord how long wilt thou beare it The second point of our redemption is sanctification The protestaÌ„ts doctrine concerning sanctification It is also called regeneratioÌ„ or new birth because by it we become new meÌ„ as touching the qualities of the soule For as man made not himselfe at the first but the power of God the creator no more is man able to make himselfe a new creature but this is by the power of him who is made vnto vs sanctification 1. Cor. 1.30 For the bringing of this to passe we teach that the corruption of nature in the first Adam is abolished in the flesh of the high priest the second Adam in whom wee being vnited by faith fulfill the law by meerely free imputation 1. Cor. 1.30 Secondly the Lord Iesus Christ drawing vs vnto him by his holy spirit formeth in vs both to will and to doe Ephe. 1.18 Psal 51.12 2. Cor. 5.17 Act. 26.18 Ephes 5.8 enlightening the eies of our vnderstanding framing a cleane heart within vs making vs from the head to the foot new creatures bringing vs out of darkenes into light and from death vnto life Altogether the Catholicke Sophistes contradict this truth Ephes 2 1.5 The sophists absurdities touching new birth teaching that our nature is not wholly slaued vnto sinne but onely feebled by the fall of the first man And so they make our nature but like a lame man and the grace of God as a paire of crutches to establish their owne merits Againe they say that originall sin is really abolished by the water of outward baptisme with the words and the Chrisme c. as much say they of actuall sinnes going before baptisme Note well and loth them in those that are of ripe discretion before they be baptised prouided alway that they be not in mortall sinne Thus first they see not our originall malady Secondly they sophisticate the remedie both in making a miserable mingle-mangle of mans pure naturals Gods supernaturall grace Thirdly in giuing power to a sound of words sprinkling of water And lastly in substituting their own toies in the place of the Lord Iesus Fie on theÌ„ presumptuous traitors Protestants doctrine touching Christ his intercession There is yet his intercession which is so called because the vertue and power of his sacrifice is alwaies before God Secondly

their loue to voluptuous delites or prodigalities children whom extreme want hath made desperatly minded or wanton wanderers whom long trauail hath depriued of naturall affection And thus began Mahomet to strengthen his state The Lion and the Foxe iumpe in the manner of strengthening and enlarging their kingdomes by ioyning himselfe with the angrie souldiers of Heraclius stirring vp their minds against the Emperour and encouraging them in their defection whereupon in processe of time it came to passe that although many could not abide him for the basenes of his birth Mahomet his beginning and odiousnes of his former life yet growing from a thiefe to a seditious souldier and from a seditious souldier to be a captaine of a rebellious host his Mahometicall force began to subdue mightie people Now as you must strike with Mahomet whilest the Iron is hot and worke those with diligence whose inclination you finde pliable so must your wisedome appeare in the manner of this worke wherein I would haue you to propound to your selues The old Foxe sendeth his cubbes to schoole to the Lion the deceitfulnes of that damned wretch before named I would not for all this world it were knowne my sonnes you followed so base a pattern of a cousening knaue for an example of Imitation This Mahomet not onely to gratifie his companions but also the more easilie to allure all nations receiued all religions the pertinacie of Arrius the errour of Nestorius The religion of Mahomet the vaine inuention of the Thalmudists therfore from the Iewes he receiued circumcision from the christiaÌ„s sundry washings as it were Baptisme with Sergius denied Christ his diuinitie Secondly to enlarge his kingdome he made such lawes as were fit to win The manner how Mahomet enlarged his kingdome and allure the vilest as to his Arabians base wretches accustomed to liue vpon the spoile he alloweth theft and setteth a law of reuengment Hurt him which hurt you he that killeth his enemie or is killed by him entreth into Paradise he permits hauing of many wiues diuorcement for trifling causes promiseth Paradise to them that giue liberally and fight for his sake Thirdly mistrusting his fall with many bulwarkes hath he fenced his law Three bulwarkes of laws mahometane that no way be open to subuert it First by commaunding to kill them which speake against the Alcoran Secondly by forbidding men to conferre with a contrary sect And thirdly by prohibiting credit to bee giuen to any of a contrarie religion Now sirs why should not we preuaile as well as this deceiuer whom for example I haue mentioned to you my children Mahomet an example of imitation to the Pope haue we not as wany motiues as plausible Rhetoricians to perwade for first as he to allure all nations receiued all religions so I your old father haue found out such a religion as is compounded of all sorts that all might be pleased and therefore our enemies haue called it the trusse and budget of heresies Secondly Why man 's corrupted nature doth so easely incline to poperie our doctrines are as mightie to preuaile as euer were the lawes of Mahomet If their old men be couetous their yong meÌ„ voluptuous their nobles ambitious and the common sort ceremonious The Catholickes faith fit for a couetous heart we haue such allurements as are able to winne them To the ritch couetousnes with craft and crueltie the rest of her factours we haue coyned a purgatorie the fire of our gaine For the voluptuous For dissolute and idle to no-things To feed the voluptuous our religion admits simple fornication and our practise hath erected a stewes To draw on the riotous the dissolute idle do-nothings we haue ordained many odde holy daies halfe holy daies at Rogation to carry banners after Pentecost to go about with Corpus Christi play to ring at All hallowes c. For such as would not see their sinnes To keepe men from the sight of their sinnes we haue taught them to mince it and that the first motions are no sins vnlesse they goe with consent that some are venial need but an asperges of holy water or a bishops blessing To win ambitious heads that faine would be aloft For aspiring heads you must teach that my power is to giue kingdomes to such as can conquer them to free subiectes from loyaltie and to giue immortalitie to such as can plucke the crowne from the princes head For wilfully ignorant If the people will know nothing to fit their humours we teach that Ignorance is the mother of deuotion that Images are bookes for lay men that knowledge of the scriptures makes heretickes that it is sufficient for them that their faith be foulded vp in our Romish Church beliefe without vnderstanding or knowing what it is Lastly least simplicitie either in Church-seruice Outward painted seruice of the popish Church meere pollicy to steale mens hearts or administration of sacraments should breed contempt we haue added many petite matters to make them more-commendable and our followers more deuout as in our Churches gilded Images altars super-altars candlestickes and such like In our massings and Church seruice golden garments costly colours straunge gestures Trash warbling numbering of beads c. in our priestes square caps bald crownes great hoods in our orders crossing annointing shauing forswearing wedlocke c. In our baptisme washing of hands salting spatling exorcising crossing In receiuing to come with beards new shaueÌ„ an imaginatioÌ„ of a body where none is And lastly Foure bulwarkes of papisme least this our iugling should be espied we haue made as strong fences for papisme as euer did that wicked beast for Mahometisme for first we haue buried the scriptures least by that light our darkenes should be discouered Secondly Church-seruice we haue thrust vpon seely people in a straunge language Sonnes you know well why for Simon Magus was neuer detected before Christ was preached in Samaria Thirdly we haue forbidden our followers to conferre with the Hugenotes for they are alwaies striking at vs with the scepter of the word and still crie to the law and the testimonie c. Fourthly we haue an argument drawne Ã fasciculis which we commaund to be formed in a new moode and figure against such as speak against our traditions Vaine hope vncertaine promises Absolon a courtlike politike a patterne for popish priestes And what can we doe more yea what doth there else remain but that you doe all diligence feeding your fauorites with strong hope and large promises standing at the court gates with Absolon the liuely image of courtly politickes seeming to pittie the peoples estate when his ambitious humour did greedily aspire after his fathers kingdome Euen so you my sons tell them that their religion is good and their cause is good how I your father theirs do pittie theÌ„ and that if I had the disposition of the crown plentie

Selected quad for the lemma: sin_n

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