Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	glory_n	prepare_v	vessel_n	3,783	5	9.2997	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22686	A worke of the predestination of saints wrytten by the famous doctor S. Augustine byshop of Carthage, and translated out of Latin into Englysshe, by Nycolas Lesse, Londoner. Item, another worke of the sayde Augustyne, entytuled, Of the vertue of perseueraunce to thend, translated by the sayd. N.L.; De praedestinatione sanctorum. English.	Augustine, Saint, Bishop of Hippo.; Lesse, Nicholas.	1550 (1550)	STC 920; ESTC S108434	120,901	394

the trinite whiche is god whiche bokes I do think are come to your hands or this tyme. This scholl I saye is set farre from all humaine fleshly vnderstanding wherin the father is harde doth teache We do se many whiche do come vnto the sonne bycause wee doo see manye whiche do beleue in Christ But where and howe they haue herde and learned this of the father we do not se Truly this is a secret grace And what man doth doubt therein but it is grace Therfore this grace whiche is secretely put into mans hart on the mere liberalite of god is receyued of no harde and stony harte For this cause is it poured into mans hart that it may firste take awaye the hardnes of the hart Therfore when the father is herd in the hart and teacheth that they shuld come vnto the sonne then doth he take away the hardnes of the stony harâ— and geueth in the steade therof an hart of flesh as he promised by the prophete For after this fashyon doth he make y â— chyldreÌ„ of promyssion and y â— vessels of mercy which he hath prepared to glorye But wherfore doth he not teach al men that they shuld come vnto Christe but bycause he teacheth of his owne mercye and compassyon al those whom he doth teach And the cause why he doth not tech the other is of his rightwysnes iudgement For on whom he willeth he taketh mercye and compassion and whome hym pleaseth he doth obdurate and harden But in geuyng y t which is good he sheweth hym selfe merciful in that he hardeneth he rewardeth worthely But yf thou wylt say that these wordes are not the wordes of the Apostle but of some other spoken vnto hym that they shuld seme to say then god is merciful on whom he wyl haue mercy and hardeneth whoÌ„ he wyl harden w t such other wordes as do folow as wherfore doth he complayne who is able to be against his wyl or to resyst hiÌ„ Dyd the Apostle make aunswere to them againe with these wordes O man thou doest say vntruely No â—orsoth but he aunswered too them againe yf I shulde graunte them to be the words of som other man spoken to the apostle sayeng agayne to them O man what arte thou whiche doest reason and murmur againste god Doth the poâ—sheâ—de saye vnto the potter wherfore haste thou made me thus Wherfore hast thou thus fashyoned me hath not the potter power and lybertie to make of the selfe same claye c. as you do know the wordes of the Apostle And yet after a certayne fashioÌ„ the father doth teache all men to come vnto the sonne For it is not in vayne wrytten in the prophets and all men shall be taught of god Which testimony after he had rehersyd vnto them he added these wordes saying euery man saith christ which hath harde and lerned of my father doth come vnto me Lykwyse as when we do speak and saye when ouâ— talk and communication is of a master which teacheth in town or cyte we doo say This man teacheth all oure towne or cytte or ells al the children of the town or cytte not bycause al the children of the town or cytte do learn but bycaus no maÌ„ doth lern or go to schol but they whiche do learne or go to schole with him euen so do we say very wel and truely God teacheth all men to come to Christ not that al do come but because noone doo come but they whiche are learned â–ª and taught of hym But the cause wherfore god doth not tech al meÌ„ the Apostel hath declared so far as he thought necessary and expedieÌ„t to be opened saying these wordes bicause he wold shewe his wrathe and make his poure knowen he brought forth with great pacience the vessels of wrath which at ordeinyd and made to perdition that he might declar the ryches of his glory on the vessels of mercy whiche he hath prepared to glory This is y â— cause wherfore the word of the veryte is folishnis to them which do peryshe but to theÌ„ which ar saued it is the vertu of god Al these god doth tech to com to Christ all these he wyll haue saued and comme to the knowledge of the veryte For if he woulde teache them also to comme to Christ which do esteme the prechiÌ„g of the cros to be folishfolyshnes there is no doubt but they wold com also as wel as the other For he deceuyth no man nor is deceyuyd of anye whiche doth say euery man which doth here of my father and is learned of hym commythe vnto me God forbid therfore that we shulde saye that ani man shold not com which hath hard and is lernyd of the father But for what cause say they doth he not teache al men If we sholde say that they wold learn whom he dothe not teache answer wolde be made vnto vs on this wyse of theÌ„ againe saying What saye you to that which is wrytten O lorde when thou dost conuert vs thou shalt quyckeÌ„ vs and gyue vs lyfe Or els yf god doth not mak them whiche are not wyllinge for to be wylling wherfor doth the churche praye as god commaundeth for the persecutours thereof For so wolde holy Cypryane haue that to be vnderstanded when we doo saye iu oure dayly prayer Thy wyl be fulfylled and done in earth as well as it is in heauen That is to saye after the mynde of Ciprian as it is fulfylled in them which do beleue and are therfore as it were in heauen so it maye be fulfyiled in them whiche do beleue and therfore are yet but in yeaâ—the Wherfore do we praye for them whiche do not beleue but that god wolde worke in them the wyll to beleue â–ª The Apostell speakynge of the Iewes doth saye Brethren the wyll of my harte is good and my prayer is for them that they maye be saued He doth praye for theym which do not beleue Doth he in so doynge praye for any thynge ells but that they shulde beleue for otherwise then by beleife they can not come to saluacion If the faythe then of them which do praie doth preuent the grace of god doth the faythe of them for whome they do praye preuent and go before the grace of god or nayâ— for we do praye for them which do not beleue y t is to saye which haue not fayth that faith might be geueÌ„ to them When the euengil is preched som do beleue som do not beleue but they whiche do beleue when the preacher doth pronounce his wordsoutwardly those I sai do here and lerne inwardly in the hart being taught of the father But they which do not beleue do here wyth there outward eares they haue no maner of inward heatinge or lerning of the father that is to saye to them it is gyuen that they do beleue to the other it is not gyuen For no man sayth he

which said I wyll geue my feare into theyr harts that they may not depart froÌ„ me For y â— which cause he wil haue that men shal be seuters vnto him pray that we be not led into temtation For if we be not broughte into temptacion we can by no meanes depart from hym This thynge he mighte haue gyuen to vs without our prayer but he wolde monysh and warne vs bi oure owne prayar that we sholde knoledge of whom we do receue these benefits Of whome do we receue those benifytes but of hym of whome we are commaunded to cal and aske for them As toching this matter lette the churche in no wyse loke for greate resonyngs long dysputation but let it behold and consider oure dayle praiars The churche doth ask and praie of god that the vnfaythful maye beleue and be faythful Then it is god which doth conuert them to y â— fayth The church doth pray that thei which do beleue may continew and be stedfast in ther belefe TheÌ„ it is god whiche doth â–ª gyue perseueraunce and stedfastnes to y â— end God knewe before that it shoulde â—e so Thys is the predestination of saynctes whom he hath choseÌ„ in Christ before the foundacyon of y e world that they might be holy and pure in his syghte in charite predestening them vnto the adoption of his chyldren by Iesu Chryst in to him self according to y â— pleasure of his wyl to the laude praysing of his grace in the which grace he hathe accepted vs in his welbeloued son â–ª in whome they haue redemption thorow his bloud and forgyuenes of ther sinnes acordinge to the abouÌ„daÌ„t riches of his grace whiche doth abound and is plentiful vpon them in al wysdom that he maye shewe vnto them the mistery or secret of his wyl â–ª acording to his owne good wyll whiche he hath pourposed in him self that it shoulde be prechyd when the time was ful com that al thinges shold be gathered together by Christe both the thinges whiche are in heauen and the thinges whiche are vpon the erth euen by him by whoÌ„ we are com to the enheritaunce we which were therto predestened before according to the pourpose of him whiche worketh all thinges after the counsel of his own wyll Agenst so open manifeste a testimony of the veritie what man beyng of a sober an honest watchiÌ„g feith can abyde to heare the folysh bablyng voyces words of menâ— The .viii. Chapter BVt for what cauâ— saith he is the grace of god not gyuen according to our merites I do answer saye bycause that god is merciful The he to me againe Wherefore is he not so that is mercifull toward al men Wherto I aunswer saying Bycause god is a iust iudge And by that reason the grace which he doth giue is geuen frely without any deseruinge And to the other to whome grace is not geuen it is by his iuste and rightwise iudgement made manyfest open howe greate a benefytte they do receaue to whome grace is geuen Therefore lette vs not be vnthankefull bycause accordinge to the pleasure of his wyll to the laude and praise of the glory of his grace the great mercye of god doth delyuer so manye from damnation whiche damnation of right is dew vnto them also which are deliuered iÌ„ so much y â— if he shuld deliuer none therfroÌ„ yet in so diÌ„og he shuld do no wroÌ„g For all men from one man are iustly iuged y â— childreÌ„ of wrath to coÌ„nation and that not wrongfullye nor agenst iustice Therefore lette that man which is deliuered from condemnation make muche of the grace of god he which is not beliuered from the iust iudgemente of god let hym think beleue that he hath receuid no wronge but y â— thinge which he hath most rightwisly deseruyd Yf by the forgyuenes of the dette the goodnis of god is declared made manifest by the streyghte exactyng demanding of his righte his equyte iustyce knoweÌ„ then can ther be none vnrightwisnes found in god But then for what cause sayth he to me is the iudgment of god in yonge children so different in y â— two twynse as Iacob and Esau sythe the on had no more cause thaÌ„ the other but wer in al one cause and had nether of them deseruyd better thaÌ„ the other nor worse thaÌ„ the other Ys it not a lyke question if I wold demand of the again for what pourpose was the lyke and al one iudgement and senteÌ„ce wher the matter cause was not lyke but difference Let vs therefore cal to oure remembrans those workmem which wrought in the vyenyarde all the wholl daye and those which wrought but one hower Here you do se that there labour is not al one and yet the iudgement in the paiemeÌ„t which thei receuid was al on as much to the one as to the other What answer was made to the workmen whiche were offendyd bycause the other had as greate a rewarde as theye â–ª Dyd they heare any other answer of ther mayster but this It is my wyl and pleasure so to do Syche was his liberalitie to the one sort that to the other he did no wrong And yet both of theÌ„ were counted in the number of the godly But as touching these twaine iustice and grace as concerninge hym which is saued it maye well be saide I wyll haue it soo and to hym whiche is condemned it may well be saide take that thou haste deserued and go thy waies For to this man wyll I gyue that whiche is not his deuty to haue but of my liberalite May not I do what me pleaseth Haste thou a wycked eye because I am good Nowe if he woulde saye to hym againe and aske hym wherfore god is not as good to him as to another It mai well be aunswered to him O thou man what art thou which makest this aunsuere to god whom thou perceiuest towarde the other to be tall and in the to be a straight demaunder of his ryghte And yet thou canst not saye that he is vniuste when he shoulde do nothyng but iustlye yf he did punysh both the one as well as the other He whiche is delyuered from condemnation hath the greater cause to gyue thankes and he whyche is condemned can fynde no faulte in God that he doth condemne hym But if it be so saith he y â— god wuld not saue all but condemne soome that in them whiche are condempned he myght shewe what all men haue deserued and so he shoulde w t more thankes pour out his grace into the vessels of his mercye for what cause syth the one hathe deserued no bettar than the other but are in lyke case as touchinge theyr deseruynge doothe he rather ponysshe me thanne hym or delyuer hym than me If thou dost aske of me wherfore he dothe so I doo confesse that I can not fynde what

theÌ„ sufficieÌ„tly proued y t y e grace of god is not gyuen after the merits of theÌ„ but after y e pleasure of his wyll to the praise glory of his grace that he which doth reioyse may reioyce not in him selfe but in the lorde which doth gyue his grace to whoÌ„ it pleaseth hym because he is merciful And although that he wolde not gyue it yet were he not therefore vniust Also he doth giue it to none but to whome it is his wyll to geue it that he may make knowen the ryches of his glorye vpon the vessels of mercye For in that he doth geue it to some whiche do not deserue therin he wil shew his grace to be fre without deseruyng â–ª so to be grace in the right kinde And again in that he doth not giue his grace to al men he doth declare what al meÌ„ do deserue He is good in his liberalitie towarde some he is iuste in takynge punyshment vpon the other and yet he is good in all thinge For it is a good thinge when that deuty right is payde And he is iust in all thinge For it is a iust thinge when that y â— deutye and right is payd without doinge wronge to anye man But we do hold defend that the grace of god is geuen withoute meryts And that is in dede the ryght and true grace And althoughe it were true as the pelagians do say that yong chyldreÌ„ which ar taken out of this lyfe after thei are baptysed are not deliuered pluckt away from the power of darknes because thei had no synne in them wherof they shulde be gyltie as they do think but y t they ar no more but transposed takeÌ„ out of this lyfe into the kyngdome of the lorde yea so it is graunted that the kingdome of god is gyuen frely withoute anye merits or good workes to whoÌ„ it is not giuen it is not w tout their euyll merits that they haue it not And thus do we make aunswer agenste the Pelagians when they do obiect vnto vs castyng vs in y â— teth that we do attribute ascribe grace vnto desteny because we say that it is not gyuen after oure merits But they rather do make the grace of god in yonge children to be destenye whiche do saye that wher as no merit or deseruing is there is destenye For accordynge to the saying of the pelagians ther can be found no merits in younge chyldren for the which some of theÌ„ are sent vp to heauen and som shit forth from thens And lykewise as I haue declared and proued now that the grace of god is not giuen after any merit whiche thinge I thought good to proue as well by their own wordes sayinges as by our iudgements mindes that is by our opinion which do hould that yonge children ar born in original syn and by theirs which do deny y â— there is original syn And yet for all that we haue made our matter good and prouid it trew bi ther owne saying we muste in no wyse doubte but that yonge chyldren haue in them that whiche he must forgeue to them which doth saue his people from ther synnes Euen so was I fayn in the thyrde boke whiche I dyd wright on frewyl to resyst the Manaches with ther owne sayings as well as w t oure demonstrations proffes about that question whyther ignorance hardnes of harte were the ponyshment of oure nature comming of iuste damnatyoÌ„ as we do saye or ells as thei do say nothing other than naturali infyrmitie weaknes perteiniÌ„g naturally to al men for no man is borne without them or naye And yet I am not of there mynd And also in y t same boke I proued suffycyently y t ignorance hardnes of harte ar not y e natural beginnyngs of man as he was fyrst instituted made but y t it is the playn ponyshment of maÌ„ whiche is condemnyd Therfore they do labor in vaine in y t thei do go about to bring y t my bok which I wrot a greate whyle ago nowe against me that I shold not nowe dispute the cause of yong chyldern as I ought to do and so to proue euydently that al men maye se perceue the truth that the grace of god is not gyueÌ„ for the meryts of men For and if what tyme I dyd begynne fyrst to wryght thos bokes which I dyd wryght vpoÌ„ fre wyll being at Rome wheÌ„ I was a temporal man endyd them in Afrik after I was prest I had byn as they do say in doubt as tochinge the condemnation of infants not regeneratyd yet I do think no maÌ„ to be so vniust but he could be content y â— I shold amend increase in knolege rather thaÌ„ to contynue alwaye in doubt But yet if it hadde pleased them they myght haue vnderstod the matter other wyse that I dyd not then doubt therof asthough I had doubted in ded but bycause I thought that waie best to ouercome the aduersarys that whyther ignoraunce and hardnes of heart were the ponysshmente of the original syn which is in chyldren as the truth is or not as many being out of the right waye do suppose yet for al that the error of the manaches could not make vs to beleue that there is a myxture of two contrary naturs in god of good euyl God forbyd we shold be so negligent in the cause of yoÌ„g chyldren that we shold doubt whither those chyldren which do dye after thei be regeneratid do depare to eternal saluation and they whiche are not to the second deth For that same scripture by on maÌ„ syn enteryd into the worlde by sinne death and so into al men can non otherwyse be vnderstonded And also from eternal death whiche is most worthely rewarded for syn no man olde or yong can be deliuered except he whiche suffered death for to forgeue both our original and oure owne syn also hauing in him self no maner of syn doth delyuer vs. But wherfore he doth deliuer som more thaÌ„ som I haue tould you diuerse tyms yet wyl tel the agayne O thou maÌ„ what are thou which wylt reason with god Hys iugments ar inscrutable hys ways ar inuestigable And more than that I wyll saye vnto the â–ª Serche not for thos thinges which do excede thy capacyte and such thinges as are myghtiar stronger thaÌ„ thy selfe mâ—del not with them Do ye not se how foul an heresy it is how farre from y â— purnes of our faythe to hold opynyon that yong chyldren wheÌ„ thei do depart hens do receue ther iudgment acording to those workes which god knewe before that thei wold do if they had lyued any lenger tyme on the yerth Into this error which al men hauing any reason in the worlde specially those whiche haue professed Christe do abhore ar they constreyned to fall in which haue so forsaken the pelagiaÌ„s errors y t yet they

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