Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	death_n	die_v	life_n	17,942	5	5.0592	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18390	A manual of controuersies wherin the Catholique Romane faith in all the cheefe pointes of controuersies of these daies is proued by holy Scripture. By A.C.S.	Champney, Anthony, 1569?-1643?	1614 (1614)	STC 4958; ESTC S113898	48,459	178

partes of Pennance to wit confession and satisfaction OF CONFESsione Catholique position OF the power of retayning that is not remittinge of synnes giuen to preistes followeth the necessitie of confession of all synnes For if on the one side the synnes retayned and not remitted by Preistes vpon earthe be retayned and not remitted in heauen as is manifest by our Sauioures owne wordes and yf on the other side the priest cannot remitt the synne vnless he knowe it as is manifest he cannot nor caÌ„ he know it vnless it be towlde him it followeth necessarilie that he that will haue his synnes remited must by his owne confessione make them knowne vnto him to whome god hath giuen power to remitt them Confession was practised in the Apostles tymes as appear the for manie of them that beleeued came confessinge and declaringe their deedes It is also probable that S. Iames speaketh of this SacrameÌ„tall confession when he sayth Confess your sinnes one to another for soe doth Origen vnderstand it saying There is a seauen the kinde of remissione of sinnes though verie hard and laboursome when the sinner washeth his bedd with teares they are made his bread both daie and night and when he is not ashamed to declare his sinne to the Priest of our lorde and to seeke remedie accordinge to him which saithe I haue saide I will pronounce my iniustice against my selfe to our lord and thou hast remitted the impietie of mine hart In whom also that is fullfilled which the Apostle saith yf anie be sick lett him bring in the preistes of the churche and yf he be in sinne they shall bere mitted to him The iudgement of the auncient churche is soe clere in this point of confession that Mr. Fulke a most piuishe enimie to all Catholique Doctrine is compelled by the multitude of most clere testimonies of the auncient fathers to coÌ„fess that it is expedient some tymes in these wordes That it is expedient in some cases for men to confess theyr sinnes to they re pastoure we deny not OF SATISFACction Catholique position 3. THe guilt of the sinne beinge remytted the payne due therfore is not alwayes so pardoned but that often tymes ther remayneth a temporall payne to be suffered for it ether here in this life or els in purgatorie Proofe 1. Forgiue I beseche thee the sinne of this thy people accordinge to the greatness of thy mercie as thou hast beene propitiouse to them since their goeinge out from Egipt vnto this place And our lord said I haue forgiuen it accordinge to thy worde liue I and the whole earth shal be replenished with the glorie of our lord But yet all the men that haue seene my maiestie and the signes that I haue done in Egipt and in the wilderness and haue tempted me nowe tenn tymes nether haue obeied my voice they shall not see the lande for which I swore to their fathers nether shall anie of them that haue detracted me behould it The like is recorded of Moyses Deuter cap. 32. v. 49 and of Aaron NuÌ„bers cap. 20. v. 23. yet noe man doubteth but the sinn for which they were punished was forgiuuen them before they re deathe Dauid sayd to NathaÌ„ I haue synned to our lord And Nathan sayd to Dauid our lord also hath taken away thy Syn thou shalt not dye Neuertheless because thou hast made the ennimies of our lord to blaspheme for this thing the sonn that is borne to thee dyinge shall die Catholique position This temporall payne remayning after the guilt of the sinne is remitted may be redeemed by good workes as by fastinge prayer Almes and the like which therfore are truly called satisfactorie Proofe 1. If I shall shut heauen and reane fall not shall bid coÌ„maunde locustes to deuoure the lande and shall send Pestilence into my People And my poeple beinge conuerted vpon whom my name is inuocated shall doe pennance from theire most wicked wayes I also will heare from heauen will be propitious to theyr sinnes and will saue their land 2. O kinge lett me counsell thee and redeeme thy sinnes with almes thy iniquities with the mercies of the poore 3. Therfore are there amonge you manie weake and feeble and manie sleepe But yf we did iudge ourselues we should not be iudged that is yf we punishe or chastice our selues we should not be chastised of god for our synnes remitted for of such the Apostle speaketh as is manifest by the vers followinge But whiles we are indged of our lord we are chastised that with this world we be not damned Catholique Positions 5. workes done for the satisfactioÌ„ of the temporall payne remayning after the sinne be pardoned do no way derogate from the satisfaction of christ his passion Proofe 1. I Paule whoe nowe reioyce in sufferinge for you and doe accomplishe those things that want of the passiones of Christ in my fleshe for his body which is the churche 2. we are heires truly of god and coheyres of Christ yet yf we suffer with him that we may be gloriffied which him Loe here our sufferinge at least a condition necessarie for our glorification 3. To him that is such an one this rebuke sufficeth that is geuen of many where S. Paule speaketh of the PeÌ„nance enioyned vpon the incestious Corinthiane Doe Pennance sayth S. Iohn Baptist and by his life and example shewed what pennance he spake of And agayne yeeld therfore fruit worthy of Pennance But Zacheus standinge sayd to our lord Behould the half of my goodes I giue to the poore and yf I haue defrauded anie man of anie thing I restore fowre fould The doctrine and practise of the auncient churche thouching Satisfaction is confessed by the Centuristes in these wordes The life of those that confessed lesser sinnes was considered iudged whether they had done iust pennance as appreareth by Ciprian lib. 3. epistle 16. and that satisfaction was accustomed to be imposed vpon them according to the quantitie of the fault appearethe by his S. sermone de lapsis Tertuliane also mentioneth the same in his booke of Pennance OF INDVL gences Catholique position THere is in the churche of God power to giue Indulgences or graunte pardonnes that is to remitt and pardonne parte or all the temporall payne pennance or punishment which for the most parte remayneth to be performed or suffered for the satis-faction af the sinne after the guilte of the synn be taken awaye Proofe To the will I giue the keis of the kingdome of heauen and what soeuer thou shalt lose in earthe shal be also losed in the heauens And the same repeated agayne to all the Apostles in another place This power is practised by S. Paule whom you haue pardonned anie â—â—ing I also Formy self also that which I pardoned yf I pardoned anithing for you in the personne of Christ Loe here S. Paule at the prayer of others pardoned and assoyled

in that daye a iust iudge Vpon which wordes most excellently sayth S. Augustine explicating both the necessitie of grace that wee may merit and the iustice of reward due to merit To whom sayth he should the iust iudge render a crowne yf the mercifull father had not giuen grace howe should there be a crowne of iustices vnless grace which doth iustifie the wicked had gone before 3. God is not vniust that he should forgett your workes and loue which you haue shewed in his name which haue ministred to the sainctes and doe minister In deede great were gods iniustice if he would onely punish synnes and would not receaue good workes Sayth S. Hierome vpon these wordes The sonn of man shall come in the glorie of his father with his Angels and then will he render to euerie man according to his workes He sayth not according to his mercie sayth S. Augustin and I also add not according to fayth onely Protestantes position Good workes done in the state of grace are not meritorious of life euerlasting THE 15. CONTROuersie of freewill NOte that I speake here of freewill onli iÌ„ such things as appartayne to our saluation and not in naturall morall or indifferent actions as in eating walking or saluting others Catholique position Man through the help of gods grace which is neuer denyed him hath free will and power both to fly such euill and to doe such good as is necessarie for his saluation nor is he forced or constrayned to ether Proofe 1. He that hath determined in his harte being setled not hauing necessitie but hauing power of his owne will and iudgeth this in his hart to keepe his virgin doth well This place is cited by S. Augustin for this same purpose de gratia libero arbitrio cap. 2. 2. Come yee blessed gett yee away from me you cursed It is no incoÌ„gruitie saith S. Augustin that god should saye goe iÌ„to euer lasting fire to them that by theyr will haue repelled his mercie And to the other come yee blessed of my father that by theyr free will haue receaued fayth confessed theyr synn and done pennance He hath sett before thee water and fier to which thou wilt stretch out thy hand before man is life and death good and euill what pleaseth him shal be giuen him Behould sayth S. Augustine hauing cited these wordes we see the freedome of mans will most playnly expressed which in the begining of that chapter he promised to shewe out of holy scriptures and therfore is it manifest that he tooke this booke to be holy scripture but this by the way only He that is not satisfied with these testimonies lett him take the paynes to read S Augustin his 2. cap. of his booke of grace and free will in the. 7. tome of his workes where haueing cited aboue 20. testimonies out of the oulde and newe testament to proue mans free will he concludethe thus whith others of like sorte to witt where it is said doe not this or doe not that and where to the doeing or not doeing of anie thing the act of the will is required by gods admonition free will is sufficiently declared Of the iudgment of the most auncient church to witt of the secunde hundretho yeares after Christ heare the confession of the ceÌ„turistes these are theyr wordes There is almost no poynt of doctrine which begann so soone to be obscured as this of free will And after In like maÌ„ner ClemeÌ„s doth euerie where teach free will that it may appeare not onely all the doctors of this age meaninge age after Christ to haue beene in the same darkness but also in the ages following theyr darkness did much encrease Protestant Position Man thoughe holpen by gods grace hath not freewill ether to flye anie euill or to doe anie good auayling to his saluation but in both is forced to doe that which god hath ordayned he should doe THE 16. CONTROVERsie of the possibilitie of obseruing godes commauÌ„dements Catholique Positionâ— 1. IT is not vnpossible for a man assisted whith gods grace to obserue and keepe all gods coÌ„maundements Proofe 1. The iudgments of our lorde be true iustified in them selues to be desired aboue gold and much pretious stone more sweet then the honie and the honie combe For thy seruand keepeth them in keeping them is much rewarde 2. They were both iust before god walking in all the commaundements and iustificationes of our lord whith out blame 3. Take vp my yock vpon you and learne of me c. for my yocke is sweet my burthen light And in another place His commaundements are not heauie S. Augustine sayth it being most constantly beleeued that the iust and good god could not commaunde impossible thinges we are admonished what we ought to doe in easie thinges and what to aske in hard thinges For all thinges to charitie are easie according to which it is sayd that his coÌ„maundementes are not heauie The diligent reader may please to see what S. Augustine writeth of this pointe in his booke de perfectione iustitiae cap 10. to 7. where for the proofe of this Catholique doctrin besides other testimonies he alledgeth that This commaundement that I commauÌ„de the this daye is not aboue the nor so farr of c. Deutronomie cap. 30. v. 11. and. after 4. That the iustificatioÌ„ of the lawe might be fulfilled in vs. who walke not according to the fleshe but according to the spirit Loe here the lawe fulfilled by those that walke not according to the flesh Protestants position It is not possible for a man though assisted whith godes grace to obserue all godes coÌ„maundements THE 17. CONTROuersie Of workes of supererogation Catholique position A Man by the help of godes grace may doe many things not commaunded but onely counselled or which is the same may doe workes of supererogatioÌ„ which are of more perfection then the commaundements Proofe 1. If thou wilt be perfect goe sell the things thou hast and giue to the poore thou shalt haue treasure in heauen and come followe me Some things sayth S. Chrysostome he commaundeth some things he leaueth to our owne freâ— wil. For he sayd not sell that thou hastâ— but yf thou wilt be prefect sell that thou hast much more to the same purpose hath that holy father in that place As concerning virgins a commaundement of our lord I haue not but counsell I giue as haueing obtayned mercie of our lord to be faythfull Because sayth S. Augustine by auoyding synn or obtayning remission therof life euerlasting is to he got in which there is a certayne excelleÌ„t glorie not to be giueÌ„ to all the blessed but to some certayne for the obteyning wherof it doth little auayle to be free from synn vnless somthing be vowed to our deliuerer which to haue not willed is no sinn but to haue vowed and performed is prays worthy

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