Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	great_a	let_v	sinner_n	1,997	5	7.5506	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22702	Two bokes of the noble doctor and B. S. Augustine thone entiteled of the predestiuacion [sic] of saintes, thother of perseueraunce vnto thende, whervnto are annexed the determinaciouns of two auncient generall councelles, confermyng the doctrine taught in these bokes by s. Aug. all faythfully translated out of Laten into Englyshe by Iohn Scory the late B. of Chichester, very necessary for al tymes ...; De praedestinatione sanctorum. English.	Augustine, Saint, Bishop of Hippo.; Scory, John, d. 1585.	1556 (1556)	STC 921; ESTC S100326	111,327	288

I saye vnto you that it shal be easyer in the daye of iudgement vnto Tyrus and Sidon then it shal be vnto you They then shall be punyshed more sharpely these shal be punyshed more easely neuertheles punyshed shall they be Furthermore yf the deade are iudged also accordynge to those workes whyche they should haue done yf they had liued out of doubt because these should haue ben faythfull yf the gospell had ben preached vnto them wyth so great miracles they ought not verelye to be punyshed but they shal be punyshed The .x. Chapter IT is therfore false that that dead shal be also iudged accordynge to suche workes whyche they should haue done yf the gospel had coÌ„me vnto the when they were alyue And yf thys be false ther is no cause why any ma shold say of infantes that peryshe dyeng without baptisme that this do therfore worthely happen vnto them because God knewe aforehande that yf they should lyue that the gospel should be preached vnto theÌ„ that they would vnfaythfully hear it It remaineth therfore that they are holden faste tyed in the bandes of original synne only that they go into damnacion onely for thys synne because we do perceiue that vnto other hauyng the same cause the newe byrthe is not geuen but only thorowe goddes grace The secrete and iuste iudgement of God And that by his secrete iudgement and neuertheles iuste because there is no iniquitie wyth God some shall peryshe by lyuyng wyckedly also after baptisme whych notwithstaÌ„dynge are kept in this lyfe vntyll they maye peryshe whyche shoulde not peryshe yf they had ben holpen by the death of the body preueÌ„tinge their fall because no deade man is iudged either for the good or euell whych he should haue done yf he had not dyed Otherwyse the men of Tyrus and Sidon should not be punished accordyng to those dedes whych they haue done but rather accordyng to suche as they shoulde haue done they shoulde thoroughe great repentaunce and faythe in Christ haue optayned saluacion yf those myracles of the gospel had ben wrought amonge them A certeine catholyke disputer not of smal estimacion dyd expounde this place of the gospel after suche a maner that he said that the Lorde knewe aforehande that they of Tyrus and Sidon would departe from the fayth after thei had beleued the miracles that should haue ben done among them and that rather of mercy he wrought theÌ„ not amonge theÌ„ because they should haue beÌ„ more greuously punished yf they had forsakeÌ„ the faith Luce. 11. 2. Pet. 2. Hebr. 10. which thei had receiued then yf they had neuer receiued it What nede I at this present to declare what maye be desyred yet in the iudgement of thys learned very wytty maÌ„ seyng that his selfe iudgement do mayntaine our cause For yf the Lorde of his mercye dyd no myracles amonge these wherby they myght haue beÌ„ made faythfull lest they should be the more greuously punyshed when afterwardes they should become vnfaithful because he knewe aforehande that they would returne to their infidelite againe It is then sufficiently and manyfestly declared that neuer a one of the deade shal be iudged of those synnes whiche God knewe aforehaÌ„d he should haue done yf he be holpen by any meanes that he may not do them As yf thys iudgement be true it maye be sayd that Christ dyd helpe them of Tyrus and Sidon whome he wold should rather not come to the fayth then by departyng from the fayth coÌ„mytte a more greuous offence the whyche he sawe aforehande that they would do yf they had come to the fayth Neuerthelesse yf it should be demauÌ„ded why it was not rather wrought that they myght beleue and that this might be graunted them that they might departe out of this lyfe before they should forsake the fayth I can not tell what maye be aunswered For he that sayeth that it was a good turne for them that should forsake the fayth that they myght not begynne to haue that whyche they should with greater wickednes for sake doth sufficieÌ„tly shewe that no maÌ„ shal be iudged of that euel whiche was knowen aforehande that he should do yf by any meanes it be prouided for him that he maye not do it It was therfore wel prouided also for hym whych was taken awaye that malyce should not chaunge his vnderstandyng But why it was not thus prouided for the men of Tyrus and Sidon that they myght beleue and be taken awaye that malice should not chaÌ„ge their vnderstandyng he could paradueÌ„ture make aunswere to thys whych thought it good to dissolue thys question after thys maner But I perceiue that it is sufficient for the trial of the matter whych I haue in hande that by the iudgement also of thys man it maye be declared that men shall not be iudged of those synnes which they haue not done althoo they were forsene that they would do them Neuertheles as I sayd I am also ashamed to confute thys opinion wherby it is supposed that those synnes shal be punyshed in them that are dyeng or deade whyche were forsene that they would do yf they had lyued lest it myght appere that we also dyd esteme this opinion of any valure whych we myght seame to kepe downe wyth disputacions rather then to let passe wyth silence The .xi. Chapter THerfore as thapostle saieth it lyeth neyther in the wyllar Roma 9. nor in the ruÌ„nar but in the mercy of God whych dothe helpe amonge the children also so many as he wyl altho they neyther ruÌ„ne nor wyl whome he chase in Christ before the makyng of the worlde vnto whome he wyl also gyue grace frely that is to saye What is frely for no merites sake of theirs goyng before either of fayth or workes And he dothe not helpe those that are also of age and discrecion which he wil not helpe whome he afore sawe would beleue his myracles yf they had ben wrought amonge them Whome in hys predestinacion secretly but yet iustly he hath ordeyned to an other end All are not ordeyned to one ende Rom. 11. Psal 24. For ther is no iniquite wyth God but hys iudgementes are vnsercheable and hys wayes paste fyndynge out but all the wayes of the Lorde are mercye and truthe His mercye therfore is vnsercheable wherby he hath mercye vpon whome he wyll without any merites of his goyng before And his truthe is also past fynding out wherby he doth hardeÌ„ whome he wyl for his merites verely goynge before but yet suche as are coÌ„mon oftymes to hym vpon whom he hath mercy As of two twynnes wherof th one is takeÌ„ the other for saken the ende is dyuerse but the merites are coÌ„mon Amonge whoÌ„ neuertheles as the one is delyuered by the great mercy of God so thother is damned by no iniquite vpon goddes behalfe For is there any iniquitie wyth God God forbydde But hys wayes are past fyndyng out Let vs therfore beleue moste certeinly

this that chyldren beyng baptised in their infancye are couÌ„ted to departe this lyfe for their merites sake that are to coÌ„e and that therfore other dye in the same age without baptisme because also their euell merites to come are forknowen but that neither their good lyfe is rewarded of God nor yet their euell lyfe condemned But that I maye speake myldly hath thapostle set no bounde beyonde the whiche it is not lawful for the rashe suspicion of man to passe Rm. 14. 2. Cor. 5. For he sayeth we shall all stande before the iudgement seate of Christ to receyue euery one accordyng to the thynges that he hath done by the body whether it be good or euel He sayeth that he hathe done he added not or shall do But what shoulde put this in suche mens heades to thinke that the merites to come of infantes that shall neuer be in dede should either be punished or rewarded I can not tel But why is it sayd that a maÌ„ shal be iuged accordyng to the thynges that he hath done by the body wheÌ„ as many thynges are done by the onely mynde not by the bodye nor by any parte of the body and that many tymes so euel that suche thoughtes deserue most iuste paine as is this that I maye omitte other when the folyshe man sayd in hys herte ther is no God Psal 53. What meaneth thys then accordynge to tho thynges that he hathe done in the bodye but accordyng to tho thynges that he dyd wheÌ„ he was in the bodye So that we may vnderstaÌ„d by the body the tyme of the bodye After the dissolucion of the bodye no man shal be in the body vntyll the laste resurreccion Do you thynke that s Au. thought here vpoÌ„ the Popes purgatory and not then to get any merites but either to receyue rewardes for good merites or els to be punyshed for euel merites But in this meane space betwene the puttynge of and the resurreccion of the bodye the soules are either tormeÌ„ted or els do rest according to suche thinges as they dyd in the tyme of the body Vnto the which tyme of the bodye do also original synne belonge whiche the Pelagians do denye but Christes churche doth acknowledge the which when infantes dye beynge either thorow goddes grace pardoned or els thorowe goddes iudgement vnpardoned they do by the merite of the newe birth either passe from euell to good or els by the meryte of theyr first byrthe passe from euel to euel Baptisme of infaÌ„tes This thing the catholyke fayth knoweth vnto this also many heretikes do agre wythout against sayeng But I maruel exceadingly vppon what grounde these men should thynke whose wittes as appereth by your letters are not to be despysed that euery maÌ„ should be iudged not only accordyng to those merites whiche he had as longe as he was in the bodye but also accordynge to those merites that he shoulde haue had yf he had taried longer in the body neither durst I haue beleued this but that I durst not mistrust you But I trust that God wyll so worke that they beyng admonished maye shortly vnderstaÌ„de that suche synnes as are counted yet to come yf they maye be iustly punished by goddes iugement in them that are not baptised that thei may al so thorowe goddes grace be pardoned in them that are baptised For who soeuer saye that the synnes to come maye onely be punyshed by goddes iudgemeÌ„t but may not be forgeueÌ„ by his mercy ought to consyder howe great iniurye he dothe to God and his grace as the the synne to come myght be knowen aforehande but could not be for geuen But yf thys be an inconuenience then oughte the infantes whiche should be synners yf they lyued longer to be holpen in theyr teÌ„der age by baptisme wherby synnes are washed awaye The .xiii. Chapter BVt yf they paraduenture saye that synnes are forgeueÌ„ to them that repeÌ„t and therfore that these dieng in their infancy are not baptised because God knewe aforehande that they would not repent yf they had lyued but as touchyng them that are baptised and departe out of their bodies in their chyldhode God knewe aforehand that they would haue repented yf they had lyued But let theÌ„ marke and consyder wel yf thys be so theÌ„ chyldreÌ„ that dye without baptisme are not punyshed for original syn but for their owne synne which euery one should haue done yf he had lyued In lyke maner they that are baptised are not washed from original synne but froÌ„ theyr owne synnes whyche they shoulde commyt yf they had lyued bycause they coulde not synne before they came to age and discrecion but soÌ„e are forsene to repent some that they should not repent and therfore some departe thys lyfe beynge baptised and some wythout baptisme Yf the Pelagians herde thys they would not nowe trauel in the denial of original synne and seke for infantes I can not tel what place of their ioye wythout the kyngdome of God namelye seyng they are conuinced that they can not haue eternal lyfe Ioh. 6. whyche haue not eaten the fleshe nor dronke the blood of Christe and forasmuche also as that is a false baptysme whych is geueÌ„ in the remission of synnes to them that haue no synne at al. For they woulde afferme that ther were vtterlye no originall synne but that the infaÌ„tes whyche are losed from thys bodye are eyther baptised or not baptised accordynge to their merites that they should do yf they dyd lyue and that for their merites to come they dyd either receyue or not receyue the bodye and blood of Christe wythout the whych certeynly the can haue no lyfe In the dayes of S. Aug. yonge infantes receiued the coÌ„munioÌ„ and that they were verelye baptysed in the remission of synnes althoo they drewe no synne from Adam For their synnes to come are pardoned them where of God knewe aforehande that they woulde repente By thys meanes they myghte easelye preuaile and obtayne theyr purpose in denyeng originall synne and in contendynge that the grace of God is not geuen but accordynge to oure merites But seynge that mannes merites to come that shal neuer come are doutles none at all whyche a man maye moste easely perceyued therfore the Pelagians could not saye this muche lesse myghte these men afferme this It can not be declared howe muche I am greued that these which together wyth vs do by catholyke authoritie condemne the error of these heretikes dyd not se thys which the Pelagians dyd perceyue to be moste false folyshe The .xiiii. Chapter CIpriane wrote a boke of mortalitie commendably knowen vnto manye and almoste to all them that loue Ecclesiastical wrytynges in the whych he dothe afferme that therfore death is not only not vnprofitable vnto the faythful Why death is profytable but also is profytable forbecause it conueieth a maÌ„ away from the daunger of synnyng setteth hym in a saffetye from synnyng any more But what profyteth

what we ought to beleue that his mercye is shewed in them that are delyuered and hys truthe in them that are punyshed neither let vs go aboute to serche out suche thynges as are vnsercheable nor to fynde out suche thynges as are paste fynding out For out of the mouthe of infantes and suckelynges he hath made perfyte hys prayse Psal 8. that that which we perceyue in them whose delyueraunce no good merites of theirs wente before and in them whose damnacion only original synne coÌ„mon to them bothe wente before the same we should not doubt to be done to them also that be of age discrecion that is to saye that we should not thynke Grace is not geueÌ„ to ani maÌ„ for hys merites either that grace is geuen to any man for his merites or that any man is punyshed but for his merites whether that they whych are delyuered and punyshed haue theyr euel causes lyke or vnlyke that he that semeth to stande should take hede that he fall not and that he that doth glorye 1. Cor. 10. Iere. 9. should not glorye in hymselfe but in the Lord. But why can not these men abyde as ye wryte that the cause of infaÌ„tes should be brought forth for an ensample of suche The Pelagians and Maniches deny original syn as are of age and discrecion whyche doubte not to confesse agaynst the Pelagians original sinne that thoroughe one man entered into the worlde and that by one man damnacion is come vpon all men The which also the Manicheis do not allowe which haue in no reuerence not only the scriptures of thold testament but also they do receiue the scriptures that belonge to the newe testament after suche a maner that by a certaine priuilege of their owne yea rather sacrilege they allowe what they wyl what they wyll not allowe they reiecte Agaynste whome I wrote in my boke of fre choise out of the whych these brethren thynke to prescribe against vs. Prescripcion Therfore would I not clearly dissolue the moste besy and harde questions that ther happened lest my worke should haue beÌ„ to longe wheras the authorite of Goddes worde dyd not helpe me agaynst these that are so peruerse and wycked And I could haue concluded as I dyd wyth an vndoubted reason whyche soeuer of these should be true whyche I dyd not then determinatlye auonche that God ought to be praysed in al thinges The wicked heresie of the Maniches wythout any necessitie to beleue that there should be two coeternall substances of good euell myngled together Furthermore in the fyrst boke of retractacions whych worke of myne you haue not yet redde wheÌ„ I was come to the retracting of the same bokes of free choise thus I spake In these bokes I saye many thynges are disputed after suche a maner that certein questions happenyng whiche I was not either able to dissolne or els required at that present a longe declaracioÌ„ myght be to that ende deferred that vpon both partes or vpon euery of the partes of the same questions it dyd not appeare what was moste consonant vnto the trueth oure disputacion myght be yet concluded vpon thys point that whyche soeuer parte should be true men myght beleue and also perceiue that God oughte to be praysed The fountaine of euell That disputacion was takeÌ„ in hande for theyr sakes whych denye that euel do originally sprynge of the free choise of wyl and do contende that God yf thys be so the creator of all natures oughte to be blamed willynge by thys meane accordyng to their vngodlye error for they are Manitheis to bring in a certeine nature of euel vnchaungeable and coeternal to God In lyke maner a lytle after in an other place After these it was declared sayde I oute of what mysery moste iustly throweÌ„ vpon synners the grace of God dyd delyuer because maÌ„ was able willyngly that is by free choise to fall but not in lyke maner to ryse agayne vnto whych mysery of iust damnacion ignorance and difficultie do apperteine Difficulte troble painfulnes dauÌ„ger trauel whych euery maÌ„ do suffer from the beginnynge of his natiuite neither is any man delyuered from thys euell but by the grace of God The whych myserye the Pelagians would not haue to sprynge of iuste damnacion denyeng originall synne Altho ignoraunce and difficultie dyd apperteine vnto man in their natural beginninges yet ought not God to be blamed but praysed as in the same thyrde boke we haue disputed The whiche disputacion ought to be had agaynst the Manicheis whych do not allowe the holy scriptures of the olde testament wherin original synne is declared And what soeuer is redde in thapostles wrytynges that is taken out of tholde testament they contende with detestable vnshamefastnes that it was thruste in of them that corrupted the scriptures as tho it had not be spoken of thapostles But agaynst the Pelagians that ought to be defended that both the newe testament and tholde do approue whyche they professe that they do allowe These wordes dyd I speake in the fyrst boke of my retractacions when I retracted my bokes of fre choyse Neither are these thynges only there spoken of me coÌ„cerning these bokes but many other also whych I thought to longe and not necessarye to be put into thys worke written to you whych I thinke you wyl also iuge after ye haue redde altogether All tho we dyd then so dispute of infantes in the thirde boke of fre choise that notwithstandynge that were true whych the Pelagians do afferme that ignoraunce and difficultie without whych no man is borne be the begynnynges not the punishmentes of nature yet shoulde the Manicheis be ouercome whiche wyl haue two natures of good and euell to be coeternall shoulde therfore the faythe be called into doubt or els forsaken whyche the catholyke church do defeÌ„de against the selfe Pelagians which do confesse original synne the gylt wherof is drawen by the fyrst byrth and losed by the seconde byrth But yf they also together wyth vs do acknowlege thys that we may bothe together in thys matter destroye the Pelagians error Why thynke they that it should be doubted that God doth also delyuer from the power of darkenes Collo i. and dothe transtate into the kyngdoÌ„e of the bryghtenes of hys sonne those infantes vnto whome thorow the sacrameÌ„t of baptisme he hath geuen his grace Grace is not geueÌ„ to all In that then that he geueth this grace to some but to some he dothe not gyue it why wil they not syng vnto the Lorde mercye and iudgement But why thys grace is rather gyuen to some then to other who hathe knowen the Lorde hys mynde Roma 11 Who is able to serche out suche thynges as ar vnsercheable Who is able to finde out suche thinges as are paste fyndyng out The .xii. Chapter YT is therfore broughte to passe that the grace of GoÌ„d is gyuen not accordynge to the

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