Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	reason_n	see_v	1,402	5	3.3292	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22701	Saint Augustine his enchiridion to Laurence, or, The chiefe and principall heads of all Christian religion a most profitable booke to all those which desire to haue a most compendious briefe of Augustines doctrine, out of Augustine himselfe, when he was old, being repurged, by the old manuscript, of many faults and vnusuall wordes, wherewith it formerly flowed.	Augustine, Saint, Bishop of Hippo.	1607 (1607)	STC 921.5; ESTC S1512	82,205	310

beeing said to be a nature that is polluted and euil but that which is good is also euill and that coÌ„uertibly it cannot be euill which is not likewise good Because all which is called by the name of nature is good neither should any thing become euill if the thing it selfe which is euill had not an essence nature or being There can therefore bee none euill if there be no good Which assertion though it may seeme absurd yet the coherence of this argument doth as it were without euasion driue vs to this conclusion And we must take heed lest we stumble vpon that saying of the Prophet where we reade Woe be vnto them which say that good is euill and that euill is good who say that sweet is sower and sower sweet who call darkenesse light and light darkenesse But yet God doth say that an euill man out of the treasure of his owne heart doth bring forth euils Now what is an euill man but an euill nature because maÌ„ is that which we call nature And if man bee in some measure good or a kind of good because hee is nature what other thing is an euil man but an euill good Howbeit when wee separate and distinguish these two properties wee doe also find that he is not therfore euill because he is a man nor therefore good because hee is sinfull but good in as much as he is a man and euill because he is a sinner Whosoeuer therefore affirmeth that man as he is man is euill or saith that that which is called good is euil he incurreth the seÌ„tece of the Prophet saying Woe vnto theÌ„ which say that good is euill For he doth depraue the work of God which is maÌ„ coÌ„mendeth the fault of man which is sinne For all nature although it is vitious is good in as much as it is nature euill in as much as it is polluted and corrupted CHAP. 14. Good and euill which be in themselues repugnant may contrary to the rules of Logicke stand together and be in one and the selfe same thing yea and euill may spring out of that which is good WHerefore in these contraries which be called good and euill that rule of Logicke faileth affirming that two cotraries cannot stand together in any one thing For there is no firmament clowdy and cleere at one instant no meat or drinke sweet and sower together no mans body white and blacke in one the selfe same place no beauty deformity in one face at once Which thing is obserued in many and almost in all contraries that they cannot be in any one thing together Now seeing no man doubteth that good euill be contraries so may they not onely be together but also euils cannot simply be without good things or but in things which be good although on the contrary things which be good may bee without euils For a man or an angel may bee not vnrighteous because vnrighteousnes cannot be in any but either in a man or in an angel And these two contraries be so combined as if ther were not good wherein euill might dwell euill should haue no beeing at all Because corruption should not haue any subiect not onely where to abide but also from whence it may spring and haue a beginning except there were something that might be corrupted For if good were not neither should there be corruptioÌ„ which is none other thing than a banishmeÌ„t of that which is good Euils therfore take their roote froÌ„ goodnesses and bee not at all but in things that be good neither hath any nature of euil any other foudatioÌ„ For if it should consist of it selfe no doubt it should be good as it is a nature and beeing an vncorrupted nature should becom either a notable good or else could not possibly bee a nature subiect to corruption except it were also good in some measure and that good in like sort blemished with corruption CHAP. 15. He doth meete with a double obiection the one drawne from the words of Christ the other from the obseruation of nature it selfe NOw when we say that euils doe spring originally from things that be good let it not be taken to be repugnant to the saying of Christ affirming that a good tree cannot bring forth euill fruits for as it is truely said a Grape cannot be gathered from thornes because a grape cannot spring out of them And so by the selfe same reason as an euill tree cannot yield good fruits no more can an euill wil or disposition yield good workes Howbeit good ground may as wee see beare both grapes and also thornes In like maner from the nature of man which is good may spring both a will that is good and a will that is badde Neither hath that will which is euill and vitious any other roote originally but from the good nature of an angell or of a man Which thing Christ himselfe in that place where he speaketh of a tree and fruits most plainely sheweth For he saith Either make the tree good and the fruit thereof good or make the tree had and the fruit bad Giuing vs therby a sufficient caueat or example that euill fruits grow not of a good tree nor good of an euil and yet both these trees may grow in that ground to which â—e directed his speech CHAP. 16. How farre forth the knowledge of naturall things is necessarie for vs to the obtaining of true felicitie WHich matters standing thus as they doe although that verse of Viâ—gill doth like vs very well saying Right happy doe I coâ—nt that man Of things the reasons giue that can Yet doe we not think it enough and sufficient for the attainment of felicitie to know the causes of the wonderfull corporall motions of the world namely the motions of the planets and the reuolutions of the celestiall globes and spheres which causes lie hidden in the inscrutable bowels of nature namely What makes the earth to quake What swels the Ocean maine Where of the bowels beeing broke Do fall into their ioynts again With many other things of like nature but rather we ought to search out the causes of good euill and that also so farre-forth as it is in mans power and facultie in this life beeing full of errors and miseries For we are to direct our course to that marke of felicity where no miserie shal afflict vs nor any error intrappe vs. For if the causes of corporall motions were so needfull for our instruction then ought there none to bee preferred before the reasons of the health of our own bodies Wherein beeing ignorant our selues seeing wee seeke vnto Physicians to knowe the same who then doth not see a reason how patiently to content himselfe with his owne blindenesse and ignorance in that which to mortal creatures is vnseene as touching the secrets of heauen and earth TOVCHING ERROR and lying CHAP. 17. Here he meeteth with with an obiection teaching vs that neither euery one which is ignorat

such sort bee renewed in the resurrection thereof as that those things which perish with the bodie and bee turned into these and these shapes and formes of other thinges although they doe returne to the bodie againe from whence they fell should of necessitie turne vnto the same parts and members of the bodie againe where they were placed at the first Otherwise in case that which often powling had cut away should bee restored to the haires of the head againe and that also to the nayles of our fingers which often cutting had taken away the excessiue and vncomely imperfection that wold follow thereof doth breede an impossibilitie of restitution in all those that enter into the consideration thereof and therefore beleeue not in the resurrection at al. But eueÌ„ as in any image made of any soluble matter if it bee melted or beaten to powder or else wrought into one lumpe or masse if that a workman would make the same again of the substance and matter thus resolued Is it materall for the perfection thereof which part of the substance thus resolued should bee vsed againe in the making of any part or member of the same image so as the same being made a-newe doe resume the whole substance of that wherof it was at the first composed In like sort God being the workemaster of man after a maruailous and vnspeakeable manner shall of that whole consistence whereof our flesh was originally made repaire the same againe with wonderfull and vnspeakeable speede Neither is it material to perfection in the new making thereof whether the haires that were before become haires againe or the nailes returne to be nailes againe or whatsoeuer thereof did perish bee changed into flesh or vsed to bee other parts of the body so as the chiefe workmaster in that newe worke do foresee that nothing bee made vndecently therein CHAP. 90. Touching the stature the similitude or dissimilitude of forme which shall bee in the bodies of the godly that shall rise NEither doth it followe that there should bee difference in the stature of euery particular person that riseth againe because they differed when they liued or that they which were spare and leane should be reuiued in the same leanenesse nor they which were fat in the same fatnesse But if this be a matter of secrecie and counsaile in the creatour that as touching the forme of euerie man the propertie and knowen similitude of euerie one should bee retained but yet all alike in the participation of the rest of the bodies felicities then doth it follow that there shall bee a measure obserued in the ordering of this matter in euery one whereof he was made so as neither any part therof do perish and be lost and if there be any thing wanting in any man it may bee supplyed by him who of nothing was able to make al things that he wold Now then if in the bodies of them that shall rise at the later day there shall bee a reasonable difference and inequalitie such as is in voyces making perfect harmonie that shall be effected to euery one out of the matter and substance of his own body making man equall to the companie of Angels and yet bringing nothing with it that may be vnfitting to the view of those heauenly creatures For there shal be nothing there that is vnseemely but whatsoeuer shall bee hereafter shall be comely because it shall not be at all if it be not decent CHAP. 91. That the bodies of the Elect and godly shall rise againe in their bodily substance but not with their former faults and deformities THe bodies therefore of the godly shall rise againe without any fault or deformity of bodie as also without any corruption burthen of flesh or difficultie Of which sort their facilitie in rising shall be aunswerable to their felicitie after their resurrection For which cause they bee called spirituall albeit no doubt they shall become bodies and not spirits But euen as now in this life the bodie is said to bee naturall being not withstanding yet a body and not a soule Euen so at that time the body shal bee spirituall howbeit a body and not a spirit Yet as touching that corruption which in our life time doth oppresse the soule as also concerning the sinnes wherewith our flesh fighteth against the spirit at that time it shall not become flesh but a body because they shal be reputed for celestiall bodies By reason whereof it is said that flesh and blood shall not inherit the kingdome of God And therefore as it were interpreting his owne saying hee affirmeth Neither shall corruption enioy incorruption That which before hee called flesh blood he afterwards called corruption And that which formerly he called the kingdome of God he afterwards called incorruption Now as touching that which concerneth the substance that same also shall bee flesh at that time For which reason the body of Iesus Christ after his resurrection is called flesh Therupon doth the Apostle say The body is put into the ground in naturall substance but it shall shall rise a spirituall bodie because of the great agreement and concord which shall be between the flesh and the spirit the spirit hauing a vitall power ouer the flesh which then shall not rebell and that without the help of any manner of supportation in so much as nothing pertaining to our owne bodies shal resistive but as outwardly we shal finde none so inwardly we shall haue no enemies of our selues CHAP. 92. Of what sort or forme the bodies of the damned shal be in the resurrection WHosoeuer verily being of that masse of perdition which the first man made and are not redeemed by the onely mediatour of God and man shal generally also rise in the later day euery man in his own flesh howbeit to bee punished with the diuell and his Angels Now whether they shall rise againe with the faults and deformities of their former bodies whosoeuer of that number were misshapen or deformed in their limmes to what purpose should wee spend our labour to informe our selues therein Neither indeede ought the vncertaine forme or feature of those persons to wearie vs whose damnation shall bee certaine and euerlasting Neither let it trouble vs to thinke how in them the bodie shall bee incorruptible if it bee subject to anguish or else how it may be corruptible if it cannot die For it is noe true life but there where it liueth in all felicitie and happinesse nor no true inccorruption but there where the health is impeached with no manner of griefe Nowe therefore in that place where the person that is forlorne and vnhappie is not suffered to dye as I maye saye there Death it selfe doth not dye and where perpetuall paine doth not kill but doth afflict corruption it self hath no ende or determination This in the holy scripture is called the second death CHAP. 93. Which sort of the damned shall receiue the easiest punishment after the resurrection NEither

iustice because he taketh mercie on whom hee will and hardeneth whome hee will Which when the Apostle did speake hee therein extolled grace for the commendation whereof hee was forthwith to speake of those Twinnes in Rebeccaes woomb which being vnborne and doing nothing that was either good or euill to the ende yet that Gods decree touching election might stand immutable it was saide vnto him that was elected beeing not chosen in respect of his workes but by the mercie of him that called Because the elder shall serue the yonger For confirmation whereof hee addeth another saying of the Prophet where it is written Iacob haue I loued but Esau haue I hated Hee therefore perceiuing how this which hee had spoken might worke in those which were not of capacitie to reach vnto the height of this doctrine of grace What therefore shall â—ee say sayth hee is there any iniustice with GOD Far bee it from vs to thinke so For it seemeth to sauour somewhat of iniustice that without any merits of good or euil works God should elect the one and hate the oâ—â—er In which matter if GOD had meant of â—uture workes either good in Iacob or bad in Esau both which God did fore knowe hee would not haue said Not by workes but he would haue said by futureworks and by that meanes would hee haue discusâ—ed this controuersie nay rather haue made it no question at all necessary to bee satisfied Now in that he answered God forbid that is to say God forbid that there should bee any iniustice with God presently thereupon to prooue that this matter came not to passe throgh any iniustice in God hee sayth For hee saide to Moses I will haue mercie on whom I will haue mercie and I will shewe mercie to whom I will shewe mercy Who therefore but hee that is vnwise will think God to be iniust whether he do inflict any penal iudgment vpon the worthy or shewe mercie vnto the vnworthie Finally he inferreth saying Therfore is it not in him that willeth nor in him that ruÌ„neth but in God which taketh mercie For both the Twinnes were borne by nature the children of wrath not by any of their owne workes but being originally tyed in the bonde of damnation through Adams fault But hee which sayde I will showe mercie to whome I will shewe mercie did loue Iacob through a mercie freely proceeding out of himselfe and hated Esau through a fatall iudgement Which iudgement seeing it was due to both hee that was chosen did acknowledge in that which happened to the other that was refused That hee was not to boast of the difference of their seuerall works in that the same punishment did not fall vpon him beeing in the selfe same Predicament of damnation but to reioyce in the liberalitie of Gods grace and mercie because it was of Gods mercie and not of him that willed or of him that runned For the vniuersall face and countenaunce as I may so saye of the holy Scriptures is obserued by a most highe and profitable mysterie to admonish all the behoulders thereof that hee which glorieth should glorie in the Lord. CHAP. 99. Although certaine bee reiected by God yet they which bee damned may neither complaine of Gods iniustice nor are they therefore to be helde excusable for their transgressions For the reason of Gods secret decree and counsaile is beyonde our vnderstanding VVHen as the Apostle had commended the mercie of God in that which he sayth Therefore it is not in him that willeth nor in him that runneth but in the Lord that taketh mercie afterwards also to commend his iustice for towards whom mercy is not extended it is not iniustice but iustice for there is no iniustice with God hee by and by addeth saying For the scripture saith to Pharao Because I haue stirred thee vp to this action that I might shewe my power in thee and that my name might bee knowen throughout all the World By which sayings iustifying both his assertions both of mercie and iustice hee sayth Therefore doth the Lord take mercie on whome hee will and harden the hearts of whome hee will Hee is no doubt mercifull in all goodnesse and bardeneth whome hee will without imputation of iniustice to the ende that neither the person pardoned should boast of his owne merites nor the partie damned complaine but of his owne deserts For by his mercies onely hee maketh knowen the redeemed from the reprobate both which the generall occasion drawen from ADAM originally had conioyned in one masse or lumpe of perdition Which saying who so doth heare in that sort as that hee sayth What cause is there of further complaint for who can resist his owne will as though therefore the sinner were not to bee blamed because God taketh mercie on whome hee wil and againe hardeneth whom hee will GOD forbidde that wee should bee ashamed to aunswere heereunto as wee see the Apostle hath aunswered it already saying O thou man what art thou that makest this aunswere vnto God Dare the vessell say vnto him that made it Why didst thou make mee so Is it not in the power of the Potter of one and the selfe same masse or lump of clay to make one vessel to honour and another to dishonour For in this place certaine foolish persons do suppose that the Apostle was wanting in his aunswere checking the boldnesse of the partie opposite to supplye the want of reason to maintaine that which hee had affirmed Howbeit that saying O man what art thou is of greate waight and efficacie By which question hee reduceth man briefly in one worde to a consideration of his owne capacitie howbeit rendering indeed a notable reason thereof For if hee bee incapable of these assertions what is hee that dare aunswere GOD therein And if hee bee of vnderstanding to apprehende the doctrine hee wanteth matter to make any further replie For hee plainely seeth if hee vnderstand it rightly that all mankinde generally by the iust iudgement of GOD is originally damned in the Apostasie of ADAM In so much as if noe man thereby bee freede from perdition no man canne take exception to the iustice of GOD or they on the contrarie ought to be pardoned which inioy Gods fauour and mercie therein to the ende it might appeare out of the multitude of persons vnpardoned and left in the state of deserued damnation what the vniuersall pollution of mankinde did merite and whether the iust iudgement of GOD would haue brought all men if his vndeserued mercie had not assisted vs That the mouth of euerie one which would glorie in his owne merits might bee stopped and that he that gloried should glorie in the Lord. TOVCHING THE Will of God CHAP. 100. That nothing happeneth without the will of God For when men doe sinne Gods will hath a part therein SVch be the wonderful works of the Lorde being most exquisite in all things which hee will haue accomplished and so wisely also contriued as when as both the

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