Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	good_a	sin_n	sinner_n	3,410	5	7.5691	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05035	The summe of christianitie gatheryd out almoste of al placis of scripture, by that noble and famouse clerke Francis Lambert of Auynyon. And translatyd, and put in to prynte in Englyshe, by Tristram Reuel. The yere of our lorde. 1536; Farrago omnium fere rerum theologicarum. English	Lambert, Franz, 1486-1530.; Revel, Tristram.	1536 (1536)	STC 15179; ESTC S109321	59,361	166

cÌ„ â§ â˜ž That the preceptes of god be inpossible to man this fruyte comyth of it that man knowing it is constreynid to professe that he can do nothyng of hym selfe and to meruell at the depnes of the iudgementes of god âœš â˜ž Of confessyon â˜œ THe maner gyuen of scolers for auryculer confessyon is vnprofytable moste vayne inpossyble curyouse and moste dampnable and aduersary to the lawe of god it is so muche lesse that it is of goddê lawe as sophesters lye it is vnprofytable and moste vayne bycause it is without the frute of the spirite lettyng froÌ„ the purenes of faythe inpossible also for innumerable bowes leaues mothers doughters and cyrcumstances which no man althoughe he be lernyd can dilygently obserue muche lesse the vnlernyd It is curiouse also serchynge with a friuolouse care those thynges that be nothyng to the purpose wherby the mynde of him that is confessyd is lette that it can nat ryse with pure faythe in Christe and the same confession is to him moste dampnable for so impure and fylthy thynges be ofte rehersyd in suche confessyons that they corrupte good maners and infecte as well the speker as the herer For what be they but euyll comunicacyon and moste hurtefull iangelyng so muche more horryble that they be admyttyd vnder the colour of mekenes â§ â™£ It is the most coÌ„fussyd maase what so euer the synagoge of the pope hath gyuen of confessyon vnto this daye without the worde of god and of hys owne inuencyon â˜ž â™£ â˜œ â™£ For by what aucthorite be these iugelars bolde to prescribe to the moste free seruauntes of Christ newe lawes strauÌ„ge froÌ„ the doctryne of mekenes Â¶ Trewe and profytable confessyon of siÌ„nes is made foure maner of ways fyrste inwardly to god alone seconde openly when cause requyreth thyrde to him whom thou haste offendyd lest thou defende synne but be reconsylyd to hym in loue of god fourthe to him of whom thou lokyst for the mery worde of the gospell that is the sermon of goddes grace and remyssyon of synnes by Christe and of this laste we speke â§ âœš â§ Â¶ To this thou muste chose a propre confessour whom thou seest able that he can comforte thy spirite with the worde who so euer he be â˜ž It is execrable and abhomynable byfore the lorde that a faythfull christyane is bounde to admytte for a confessoure and his pastor marchauntes and rauenynge wolues of the kyngedome of the sonne of perdycyon â˜ž Therfore thou comynge to a man myghty in the wysdome and worde of Christe the specyal that same moste hurtfull supputacyon of synnes layde aparte confesse moste purely the to be subiecte to many synnes and therfore to haue nede of the marcye of god â§ In the begynnyng therfore lette him be the moste meke accuser of hym selfe the seconde let hym beleue stedfastly in the promyse of god that he shall gette the grace of god and remissyon of synnes the thyrde let him beleue that he can haue it nat by hys owne merytê or by the merytes of any saynte ye of the virgyn mary but alonlye by the goodnes and meryttes of Christ for he alone is that lambe that takythe away the siÌ„nes of the worlde the fourthe that by thys fayth he may be made parttaker of this heuenly iusstyce let him ascrybe nothyng to the iustyce of the fleshe but confesse with a pure harte alonly the iustyce of god to be louid serchid for amplectio and hym selfe to haue of hym selfe no iustyce at all and knowledge thys without feyninge the fyfthe lette him seâ—e some faythfull and conynge man that knowythe to gyue counsell of helthe and with the scriptures of god and can make stronge the mynde of the penytent in faythe and if there be nat a man hauyng faythe to do this thynge or he dreadyng him to be vnlawfull or nat hauyng the worde wherby he may comforthe hym in the lorde If there be a faythfull woman in whoÌ„ he knowyth these aforsayde to be to that same faythfull woman ye all though she be ioynyd carnally to hym I saye very nye It is lawfull for him to be coÌ„fessyd generally I say generally that he by no reason count hys synnes lest he infecte the herer for as we haue sayde euyll comunicacyon corruptyth good maners and of a truth that same foule and lycencyouse spekyng of the confessyons of antychristes factyon haue infecte innumerable and haue drawen them to the moste enormouse crymes â™£ Therfore let nothyng be openyd of any man leste that for mannes feynynges doctryne he beseme to dyspyse the thynges of god for god neuer coÌ„mauÌ„dith that what so euer many haue iudgyd in the spirite of errour wonders and many punyshementes be gyuen of certeyne lyers agaynste them that wyll nat nombre all pertyculerly but I haue made open that al these be of the deuyll in the boke of the causes of the blyndenes cÌ„ â§ The confessyon of synnes that be longeth to outwarde thynges may be on thys maner Brother or syster in Christe I perceyue me ouer throwen with infidelite and innumerable sines the which I coÌ„fesse with all my herte I am very iniuste and full of ifidelite I haue done no good thynge and am an vnprofitable seruande wherof my synnes greatly greue me and I truely knowe that if I couyt to be sauyd I had nede of the mercye of god grace and iustyce therfore I aske of you the worde of the gospell of pease that is to saye remssyyon of my synnes â˜ž And let euery faythfull take hede that he say this thyng without any in fidelyte and at the laste lete hym stedfastly beleue that the worde of absolucyon what so euer it be is a sure signe of the grace of god and remyssyon of synnes as he hathe beleued to be giueÌ„ him of the lorde for all the workes of god be in faythe Psalm 32. and euery man taketh so muche as he beleuythe and if he beleue nothyng he receyuith nothynge â˜ž â§ â§ â˜œ â™£ The forme of absolucyon is free so that it do sygnyfie all synnes to be remyttyd by Christe for this is good I absolue the froÌ„ thy sinnes in the name of the father cÌ„ or alonly in the name of Christ or this I pronounce to the absolucyoÌ„ of all thy siÌ„nes in the name cÌ„ or thus thy synnes are forgyueÌ„ the by Christe or in the name cÌ„ or thus By the name of Christe al thy synnes be forgyuen the. â˜ž â§ â™£ Â¶ All suche absolucyon is good and to the faythful a sure sygne of grace if he leue out this worde I. It forsyth nat what so euer sophesters dreame â§ The more pure and symple the absolucyon is the better â˜ž All absolucyons of the kyngdome of the pope be wycked patching many thyngê to gyther without frute of the keys of the holy mother the churche of the apostles Peter and Paule of excomunycacyon more and lesse frome pena and culpa â˜ž â™£ â§ â§ An absolucyon ought no

supposethe for the Hebrewe bokes haue it wrytten of thys maner in the syxt Chapiter of the Cantikles Reuertere Reuertere Schulamis the which wordes in englyshe be returne returne or turne agayne my peasyble churche and in the .7 chapiter what shall ye fynde in my peasyble churche but companyes of warryours spoken by thys terme Schulamis let hym haue hys churche the whiche he callethe Sunamis that is to say the synagoge of Antychryste myserable captyuate stony indurate we wel haue â—ures the whiche we cal Schulamis that is to saye the churche of god the spouse of true Scholomon which is by interprytacyon of Chryst that pesable kynge all whose souayours stronge ye most strongest be alwaye gyrded with the most persynge sworde of the worde of god for nyghtlye dreades Lantik 3. these souayours be made moste ware and wyse to the battelles into the coniuringe of Antychryst whom god him selfe hathe made truely wyse Ioh. 6. of whom the reprouable Aegipte Sodome Babylon be not able to suffer the leaste scyrmyge or lettynge lose nor neuer coulde Thys Trygaryus dothe saye that we threaten greate thynges but to whom or do we threteÌ„ our selues do not we rather open and declare the thretenynges of the dreadful power of god the which we be certyfyed of shall fall most greuous into the kyngedome of the sonne of perdycyon he dothe also saye that in bryngynge vp rumoures and sclanders we so perpetually be of one mynd that no man doutethe of it but we haue al one spirite I make answere that when we cal them wolues beastes antychristes we do not sclaÌ„der theÌ„ but shewe forth what the spirite doth iudge of theÌ„ by the testymonye of scryptures but it is not alonly in this one thinge that we be al of one mynde for we do dyssente almost in nothyng that the same spirite of god doth teach vs in the sayd word he dyd prophesy as Cayphas dyd ye euen agaynste his wyl nat dylygently markyng that we hade al one spirite although he wolde that his sainge shuldbe otherwayes vnderstaÌ„ded But nether be nor yet al his sinagoge iÌ„ any thing be of one mynde sauynge in thys that they haue all coniured agaynste god Chryst and his verite for what do we se in them perpetual stryfe of Thomystes Scotystes Occanistes of Nomynalles Realles Summeles and suche other of thys kynde stryuynge euen contrarye one to an other whereby is wel knowen that they haue nothynge comen with the doctryne of chryst the whiche is the doctryne of mekenes vnyte they be also strauÌ„ge from hys spirite he doth furthermore saye that we with a vayne glose of wordes do wrast and wrythe the holy scryptures into our owne seÌ„ce wher as we do subdewe our sence by all meanes into the seruyce of the scrypture of god and glory to be ouer comeÌ„ of the truth as any man may openly perceyue that shal loke vpon our commeÌ„taryes and also we do affyrme nothynge that is not proued by the open testymonye of the scripture what is the cause therfore that he dothe counte our exposycyons for vayne but that he is aboute with hys craftines to mocke haue in derysion all the scryptures of god wo be to the thou blynde iogeler for thy iudgment is at haÌ„de bycause thou arte not affrayed to count the testymonyes of god most hyest for vayne and folyshnes peraueÌ„ture thou doeste thynke the spirite of god to be coÌ„pared to thy doble craftynes ye warsse then a foxe but that shalt shortlye be destroyed with the power of the same spirite we wyll not cleaue to the counsel or phantyse of any man excepte it haue the testymonye of the scryptures of god in what thynge do we erre theÌ„ or what haue we reprouyd at any tyme that dothe agre with the scryptures of god or what other thinges shulde we receyue we do receyue the wryttinges of men that agre with the sayde scryptures not for the men but for the truth sake the word of truth ought to iudge who shulde haue wrytten ryghtfully / if they deny that we haue the truth let them improue our probatyons by the worde of god Tregaryus wyll do it he makethe argumente Pro and Contra Primo secundo et tertio c. we wyl heare this sainge the lorde speketh it to whose least iote of speaking ryghtly taken we gyue place but we openly accurse the sotletyes of Tregaryus and hys secte not bycause we be ignorant iÌ„ theÌ„ for we haue labored our selues in such sophestycal knottê but bycause it is wyked and agaynste the worde of god to entreate apoÌ„ the scryptures of faythe with suche contencyous argumentes nor we do not denye as he dothe impute to vs that the worde of god may not be expounded but we wolde not that this exposycyon shuldbe of the proper sence of any man althoughe he be learned and holy but of the sence of Chryst which is than so when we expounde scryptures by scryptures for as I haue spoken in many bokes it is impossyble that any man shuld ryghtuously expounde scryptures of hê owne sence or brayne And yet besydes thê Tregaryus hath added to a blasphemye agaynste the lorde that he supposythe there to be many goddes that can be no maner wayes erre the whiche doth perteyne alonly to god hym selfe the hyest and greatest besydes whom ther is no mo goddes for who but he is immutable so that he can not erre for all sayntes haue synne .i. concupiscence as longe as they lyue and say as is wrytten in the fyrste canonycall epistle of Iohan the fyrst Chapitre yf we shulde say that we haue no syn in vs we deceaue our selues and truthe is not in vs but for all that they do not worke iniquite or wekydnes for syn dothe not reygne in theÌ„ as is playnly declared Ro. 5. 6. he is afrayde also lest that he be iniuryous to the electe in the meanese soÌ„ blasphemyes the lorde god hathe no nede of our lyes no nor yet hê sayntes verely when god hath mercy of the synners or the iniuste and maketh of theÌ„ sayntes theyr vnrytousnes doth commende and laude the rytousnes of god Ro. 3. for verely from thensforthe hys iustyce apperythe more gloryous and he is manyfestly declaryd to be iuste true in hê sermones when he is cruell ouer the wekyd and the rebellyon not obseruyng his promyses is iudged he dothe fayne hym selfe to wryte for the church of god and yet dothe nothyng els but aledge the decrees of men / for that thinge that this crafty false prophete doth of the councelles he doth it so that he is about to subuert al the pryncyples of fayth I do confesse that he speaketh many thinges true chefly in the begynnynge but at the laste he doublethe his voyce of the churche her councelles wherby he maye more lyghtly surely powre out his poysoÌ„ but as I sayde in the begynnynge he is answeryd enoughe at al to his questyons of them afore

Selected quad for the lemma: mercy_n

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