Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	faith_n	love_n	purify_v	3,131	5	11.3118	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08445	Fouretene sermons of Barnardine Ochyne, concernyng the predestinacion and eleccion of god: very expediente to the settynge forth of hys glorye among hys creatures. Translated out of Italian in to oure natyve younge by A.C.	Ochino, Bernardino, 1487-1564.; Bacon, Anne Cooke, Lady, 1528?-1610.	1551 (1551)	STC 18767; ESTC S104170	58,669	130

shewe in the worldes to come Ephe. i .ii the abundante riches of his grace Paule also shewyth the worthines of our electioÌ„ by respecte of the dignitie of the person by whose meanes we are chosen and saithe he hath willed that betwene vs and him there shuld be one mediator nether he wold it to be an angel but Christ the soÌ„ne of God i. Timo. ii Ephe. i. He meaneth not onlie a mediator with wordes but with his owne bloud and death Paul doth exalt our electioÌ„ as concerning the end For bicause he hathe elected vs for his sonnes to the end we may taste not only in the life to come but also in this present things so highe happye riche and pure that the eie hath not sene nor the eare hath not hard nor into the hart of man being carnal hath at any tyme entred i. Cor. ii he hath then elected vs to the ende that regenerate bi Christe Iesu we shuld walke to God by good workes Ephe. ii that we may be hollie and inrepreheÌ„sible before his presence Our election is also excellente by the suertye therof for that the elect are in the handes of God Ephe i. Ihon. x. Therefore shal not thei perishe as Christ sayth yea they can not peryshe euen as they can not bee pluckte oute of his handes Therfore oure election is moste happye so that nothynge oughte so muche to bee reioysed in as to bee the elected and chosen of God Therfore it is read the disciples returning to Christ and reioisinge with greate gladnes that euen the veray deuelles were subiecte to them Luke x. Chryst amonge the reste of wordes bade them thei shulde not reioyse of the subiection of the deuels but that their names were written in heauen by which wordes he did shew that we ought to make a singuler Ioye of our eleccioÌ„ for that includeth and bringeth with it the suÌ„me of all our wealth since then that our eleccion is so excellent ryche sure and hapy Let vs pray to God to geue vs lighte and grace to perceyue it to th ende that tastinge in it with the spirite the myghtie goodnes of God we may reÌ„der him al laude honor and glorye by Iesu Christe our Lorde Â¶ If wee maie knowe in this present lyfe This hole sermon must be warely red wel vnderstanded or els it must be taken but as persuasiuâ— not as doctrine whether we be in the grace of God one of his electe or not and in what maner the thyrd Sermon IT is not to be douted that God seeth all thinges specially his legittimate childreÌ„ seÌ„ce he himself hath chosen them to that dignitie ii Timo. ii Ephe. i. Christ also knoweth knew theÌ„ alwaies that which was very coÌ„uenieÌ„t sence his father had geueÌ„ theÌ„ to him for that he shulde be theyr gouernor shepherd brother and that he shuld saue theÌ„ with his own death he knew theÌ„ doth know his shepe euen as himselfe sayd Ihon. vii Iohn vi yea froÌ„ the beginning he knew who should beleue But it is not now conuenient Math. xiii that we may or can deserue distinctlye the elect from the reprobate to the ende we may be more fervent in exercisinge charite with all men as if they were brethern with vs in Christ the which we would not do towarde the reprobate if we knewe theÌ„ distinctly But in the ende the tares shal be seperate froÌ„ the good wheat none then beinge in this present lyfe knoweth certenly of his neighbour if he be of the elect or not nor also whether he be in the fauour of God we may only haue therof an obscure confused vncertein and faylyng knowledge by coÌ„iecture of the outward lyfe and workes of whom Christ speaking sayd Math. vii Ye shall knowe them by their fruites But forasmuch as we see not the hertes of men i. Cor. ii Luke xvi which often times although within they are vngodly and abhominacion it selfe in the syght of God neuertheles coueringe them with the veyle of hipocrisie maskinge therin they apeare to be sainctes Therfore without speciall oracle we can haue no certeine knowledge therof But I saye that euery elect whyle he is in this present lyfe beinge come to the yeres of discression maye and ought to know it of himself not by natural lyght by meanes wherof thinges supernaural can not be perceiued as the excellent diuine wyl toward vs but by faithe without other speciall priuilege And this not with hauing respect to them selues where is nothing sene but worthy damnacion neither with coÌ„sideringe or beholding theÌ„ selues in God without Christe for in that case he must shew himself to vs a iust iudgeful of wrath then we neither se our selues his soÌ„nes nor in fauour But with liuely fayth beholding both our selues God in Christ we se our selues to be in the fauour of god his elect sonnes god to be pacified with vs in loue and our only father Such then as liuely beleue that Christ for theÌ„ hath died vpoÌ„ the crosse haue the holy gost within them are in the fauour of God bicause that faith doth purifie the hert This muste be warly red and well vnderstaÌ„ded or it is not true But if thou vnderstande what it is to beleue in christ with a liuely faith theÌ„ there is no daunger at al. i. Iho. v. And further I say that al they which in this present lyfe to beleue liuely in Christ yea were it for a moment of time shal be sauid Thei are electe and sonnes of God and may be suer and certeine of their saluation And that this is true the wordes of sainte Ihon ought to suffise which saith that he is the sonne of God therfore electe and sauid who so beleueth Iesu Christe to be the sonne of God And also Christ sayde who so beleueth in me hath lyfe euerlasting neuerthelesse it may clearlye be prouid that none beleueth liuelye in Chryste but he that but he that beleueth Chryst to be wholy his rightwisenes and that he is saued thorowlye by him and he that seethe this wyth supernatural vnderstaÌ„ding hauing no respect to him selfe nor his workes but only to the goodnes of God discouered in Christ vpoÌ„ the Crosse can not by any meanes be disceiued bicause the light which he hath to be in the fauor of God elect to saluacioÌ„ caÌ„ not grow but onlye of the bounty of God considered in Christ wherof can spring no false nor deceitfull knowledge Full well may he be begiled and shal be that doth behold his workes and by them thinketh that he is in the fauour of God and his soÌ„ne But seing him selfe in Chryst saued chosen in the fauour of God it muste nedes be said that he seeth the truthe and that which is once trewe although it were but for the twincke of an eie must be saide to be euer true he then whiche beleueth in Christe were it

it is inough to force him self to make all possible resistence agaynst euell and his best power to do wel geuyng al honor glory to god because that in suche a case they walke to god surely neither falling into the depth of idlenes But herein coÌ„sisteth the difficultie in geuing all the glorie to god Yea it is not possible that man whyle arrogaÌ„tly he presumeth of hym selfe thinkyng to do that whiche he doth not can geue al the glory to god Therfore haue I iudged it necessarye to shewe what man can do to th end that beyng able to knowe and discerne betwene that which in dede is his and that that is goddes he can and maye render all prayse and lande vnto him to whom of duty it belongeth Fyrst although the beyng of the creatures compared to the beyng of god by beyng infinitely far from the perfeccioÌ„ of the diuine essence is but a shadowe yea rather no beynge Roma iiii so that truly it may be sayde that god only is that which is neuerthelesse wyth al this Exo. iii. it can not be sayde but that the creatures haue a beynge although imperfect in comparison of the diuine And so is it true that they haue vertue during the whiche they worke although principally in the vertue of god Therfore when the Lord had created the world he coÌ„maunded the earth to sprynge and the waters to bringe forthe Then false is the opinion of them that Imagine that god not the sunne dothe geue lyght god not the fyre doth geue heate and so of al the reste of thinges created that God dothe worke in theÌ„ not the creatures but euery creature euen to the moste vile hath his proper vertue duringe the whiche it worketh True it is that in the creatures inferiour to man there is no libertie at all because that beinge not let they muste of necessiti worke according to the vertue that thei haue in the disposition of thinges possible or sufferable directlye set before them as it is sene in burninge and so it is necessarye they moue accordinge to theire vertue strength and apetite the whiche is seene in the waters that runne to the sea nether it is in the power of liuinge soules vnresonable to moue or not to moue weaklye or stronglye to the obiectes that they apetite or desier Take away the impedimentes they muste of necessitie moue them selues there vnto after the measure of the strength and apetite they haue Therfore in them is no libertie at al as ther is in man in whome I consider fiue sortes of mouinges and operacions The first are mere natural as if a man shuld voluntarely throw himself downe it shuld not be in his lybertie to withholde him selfe but shulde be by his weighte compelled lyke a stone to discende euen to the earthe True it is that the same faul was in his liberti in as much as he mighte not haue throwen him selfe downe at all The seconde mouinges that I coÌ„sider in meÌ„ are vegitatiue as the growinge when they are children and nurishinge and suche like the which also doth plantes And speakynge of those I saye that they are not in the libertie of man sauynge that he maye kyll him selfe and depriue him of that lyfe whych the trees can not do The thyrde are operacions animall as to see heare and taste and suche lyke of the which speakinge I saye that albeit it be in the power of man not to heare a voyce that is present wythout closinge his eares and so of the other lyke operacions neuerthelesse it is in hys libertie to shut vp those sences in the presence of the obiectes or present thynges that delyght hym to withdraw hym selfe frome them and so not to moue or to moue to one side or another softlye or stronglie as he will the which the other anymalles or liuinge soules can not do beinge necessitate to moue according to theire apetites But speakinge of the foure operacions whiche are humaine as to thincke one or an other thinge to speake or not in this maner or in that to lerne this or that science to gouerne him selfe or others in this waye or in the other yea not to do or else to do always more or lesse to this or that person in case he haue goods in power to fast watch praye to heare the word of God to communicate or not and so of all the other like operacions I saye that they are in the power of man that is that men without â—ther special grace and miracle but only dâ—ringe the generall influence of God haue in their power to do them also not to do them and alwaies they shal do them if thei effectuouslye shal wil to do them not being letted of God or of some other stronger theÌ„ they and so also shall they not do them beinge not forced and not willinge to do theÌ„ men are not images Yea that they are free in thinges humane it is so cleare that it can not be declared by a rule more knowne but spekeinge of the laste worckes that are holie spiritual and deuine the which are gratfull and acceptable to God as to haue liuelie lyght and spirituall knowledge and vnderstandinge of god to haue in him fyrme fayth hope to loue him honour hym laud hym and reuerence hym with all thy hert to order all thy lyfe to his glory to obey and commit hym selfe wholy to his gouernauÌ„ce wyth mortifiyng and deniyng him selfe the fleshe and his owne prudence and to loue hys neyghbour as him selfe euen to his enemies for the loue of god wyth the herte to praye for theÌ„ and do them all the good possible And finallye to do suche workes to the glorie of god is not in the libertie of them that are carnall not regenerate by Christ because that it is not in theyr power to haue the supernatural knoweledge of god sence it is aboue all their myght It is not also in theyr power to haue liuely faythe in god hope and charitie for as muche as they are the gyftes of god diuine vertues supernatural Therfore it is not in theyr libertie to honour god in any wyse as is due to hym and that thys is true let theÌ„ proue to make experience in them selues indeuoringe them to haue more knoweledge of god then they haue to haue in hym greater faythe and hope and to loue hym more and they shal perceyue that it wyl not come to effecte wherof it foloweth that being not in the power of infidels and not regenerate by Christe to loue God with al theire harte no nor aboue al other thinges that also it is not in theire power not to loue the thinges created but in Christe and by Christ nether is it in theire power not to loue them selues disordinatelye or theire parentes frindes dignitie honoure goodes pleasures the reste of thinges that are to them profitable commodious and delectable and more ouer it lieth not in theire power

so muche but that we euer lacke of the perfection so can we not to muche hope trust in him Yea we lacke euer bycause we do not promise of God so muche as we shulde do he that beleueth to be sauid becommeth not proud nether magnifieth him selfe nor his worckes but the goodnes of God and the grace that we haue by Christ Therfore is it not euell Peraduenture thou wylt saie one oughte to stande in feare I agre therto in the reuerend and sonnelike feare the whiche importeth obseruaunce of reuerence to God but now not so vile Rom. viii for we ar no more seruauntes but sonnes not Hebreues but Christians we are not vnder the lawe but grace we haue God for our father and not onlye for a Lorde Rom. vi Therefore our office is to loue him like childrene and not to feare him as seruauntes Rom. viii sence that we haue the spirite not of seruitude but of adoption of the sonnes of God If our saluacion did depeÌ„d in any parte vpon ourselfes I wolde saye we ought to fear our daÌ„nacioÌ„ yea to be sure therof but sence it is al in that haÌ„des of God therfore beholding not oure selues i. Iho. iiii but hys goodnes discouered in Christ vpoÌ„ the crosse we may be suer and certeine of our saluacion Perfect charitie chaseth away al seruile feare faith neuer douteth if it be perfect the feare then of our damnacioÌ„ groweth of imperfectioÌ„ of our charitie faith and hope We ought neuer to feare the mercyfulnes of God but our owne wyckednes Thou woldest saye if we were wholie confirmed in grace we shuld not nede to feare but we synne daylie therfore it is necessary to staÌ„d in doubte I answere that yet thou goest aboute to builde my hope vpon my worckes the whiche shuld be no hope but a presumpcion If we shulde hope wyth condition if we do well and perseuer therin my hope shulde stande wyth desperacion for of my selfe I knowe I ought to despaire If I had the synnes of the whole worlde yet wold I moste stedfastly beleue to be saued without anye feare of dampnacion nether may this be sayde to be euell for that I woulde not builde my hope but vpon Christe If thou woldest saie the feare of dampnacioÌ„ causeth men to abstein froÌ„ sinne therfore it is good I aunswere that it causeth men to refrayne in their owne loue as doth the fear of death wherby they become dayly more sensuall in them selues and therfore truely worse inwardly Feare worketh wrathe in God euen as the lawe doth and although it cause the abstaine froÌ„ some euill outward worke neuerthelesse the venime remaineth within the which is so much the worse as it is more vnited to the inwarde partes yea that feare geuen to the vngodly is the scorge of God The electe knowinge that God in this present lyfe doth punyshe more the legittimate chyldreÌ„ then the bastardes abstaine also by this feare more then the other But truly the loue of God the quicke feelynge of hys greate goodnes to beleue firmely by Christ and his grace to be the sonnes of God elect and sure in deede are those thinges whiche mortifie vs to the worlde and to ourselues and maketh synne displeasaunt to vs euen froÌ„ the botome of the hert Therfore where the seruile feare maketh Ipocrites the son-lyke loue maketh true christians If thou woldest sai to beleue so is a thing veri perilous because that herof thei take occasioÌ„ to liue idle yea to geue them self to al vice saiyng I wil make my paradise in this world for euerye wai I shal be sauid seÌ„ce that alredi I am elect I answere that wheÌ„ one beleueth to be elect and perceiueth in spirite the mercifulnes of God in Christe then God tasted in Christe hath in the herte such efficacie and strength that he can not offende but is forced to dyspraise the worlde is rapt to so highe estate that he falleth to obliuion of the world him selfe and his paradise setting only God before his eies Ioh. iii Therfore sayeth sainte Iohn Who so hathe this faithe sanctifieth hym self So as theÌ„ of chariti springeth but goodnes euen so is it of this faith hope Knowest thou where in is the parille In beleuing to be elected by theire workes and by beleuinge in Christ not stedfastlye but to haue only a certaine barraine idle and a dead opinion therof the which staÌ„deth in the worste life in suche sorte that of that colde and vnfrutefull faythe they may take occasion to geue theÌ„ to Idelnes and all vyce But now not of that perfecte faith the which is effectuous in doinge worckes by loue beinge an enflamed lyghte Gala. v. the whiche is neuer withoute burninge If also thou wouldest say in beleuinge to be electe thou shouldest peradaduenture be begiled therfore it is euell I wold yet answere that I wolde soner geue faithe to the holy gost whiche testifieth in the hartes of the electe that thei are the sonnes of God as Paule writeth then to the that woldest put me in doubt of it Rom. viii The electe to heare inwardlye in their hertes a spirituall voyce quicke and deuine whiche biddeth them not doubte and that they are suer of theire saluacion that God loueth them and hathe taken them for his children and that thei can not perishe the testimonie of God is greater theÌ„ mans Ihon. x. Therfore not onlie he is to be beleued afore man but he deseruethe to haue giuen vnto him vndoubted credite If thou woldest sai it might be not the spirite of God but their imaginacions I saye that what so euer it is they knowe better then thou i. Cor. ii for that as Paule saithe none knoweth what is in maÌ„ but the spirite of man that is within hym Farder I am suer that the same spirit whithc saith to me I am elected is the spirite of God bicause the faithe I haue of my election springeth not of my worckes but onlye of the goodnes of god vnderstand in Christ and for that of his goodnes can growe nether gyle nor falshod therfore am I suer to be in the trueth Deceites falshedes mai do come of the belefe to be saued by workes and elected Moreouer the lyght whiche the electe haue of their saluacion is so cleare that they do not onlye se them selfes suere therof but they knowe also that the lyghte and knowledge they haue is supernaturall diuine But we suppose as thou sayst that in beleuinge to be electe onlye by Christe and the goodnes of God I myghte be begiled whiche is false and impossible yet wolde I still saye let me be deceiued for it is good to be so begiled sence I can finde no thinge that so much doth kindel me into a sincere and pure loue of God as to beleue to be elected bi his mere goodnes Therfore vsinge it to make me inamored of God I oughte not to be withdrawen

Selected quad for the lemma: heart_n

Text snippets containing the quad