Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	humane_a	person_n	unity_n	3,413	5	9.5095	5	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

and as he is man the father greater than he For beeing the onely sonne of God and that not of grace but by nature to the end therefore that he might be replete with grace he is also made the sonne of man and the selfe same hee beeing both of both is yet but one Christ because when he was in the figure of his deitie hee thought it to be no robberie vnto God for that it was his naturall essence which was to bee equall with God the father But hee afterwards debased himselfe taking vpon him the habite of a seruant and yet not leesing or diminishing the habite of his godhead By reason whereof both he became an inferiour and remained also an equall with God the father beeing yet but one though as is before affirmed of two natures Howbeit one in respect of the worde whereby is meant his godhead and another in respect of his manhood For in respect of the word or his deitie hee is equall with his father and in respect of his manhood inferior to the father The onely sonne of God and yet also the sonne of man the onely sonne of man and yet the same also the sonne of God beeing not two sonnes vnto God as he is God and man but the sole c onely sonne of God our Lord and Sauiour Iesus Christ beeing God without all beginning and man with a beginning CHAP. 36. It was not vpon any merit of maÌ„ no not of the manhood which was in Christ himselfe that he was made man THe mercy of God in this Chapter is by it selfe most highly and euidently extolled For what deserued the humane nature which was in the man Christ that it should be specially chosen to bee vnited in the person of the onely begotten sonne of God What will to doe well what deuotion or zeale to any good intent or what precedencie of good works whereby this man deserued to be vnited to the person of God And was he first a man and this singular benefit ordained for him that hee should of himselfe tie God vnto him by some speciall desert For from the time that hee was made man by the assumption of the flesh he began to be none other thing than the onely sonne of God and that also in respect of the Godhead which was the worde by the assumption whereof he was made flesh that is to say man as well as he was God that euen as euery man is but one in person though hee consist of two parts that is to say the reasonable soule and the flesh so was Christ but one person beeing both the worde and also man To what other ende then was this so great glory freely no doubt bestowed vpon maÌ„kind without any merits precedent but onely to giue euident demonstration and testimony of Gods great and only mercy in this vnion to such as looke into the same truely and with good consideration that all mortall creatures may vnderstand they be iustified from their sins by the same mercy fauour by which it was wrought and came to passe that the man Christ could not bee polluted with sinne In which manner the angell saluted his mother when hee brought her tidings of this birth which followed saying Haile full of grace And a little after he saith Thou hast found fauour in Gods sight Which two sayings of beeing filled with grace and finding fauour in Gods sight doe import that she should not only become the mother of him that was her Lord and Sauiour but also of the Lord and Sauiour of all mankinde And of Christ himselfe Iohn the Euangelist saith And the worde was made flesh and dwelled in vs and we sawe said he his glory beeing the glory of the only begotteÌ„ of his father full of grace verity Wherin it is to be obserued that where hee saith that the word was made flesh that was to say full of grace And wher he saith the glory of the onely begotten of the Father that is to say fulnesse of veritie or truth For truth it was that he was the only sonne of God not by grace but by nature And of meere fauour and grace hee tooke vpon him the manhood and that in such an vnitie or coniunction of the person as he himselfe also became the sonne of man TOVCHING CHRISTS Incarnation CHAP. 37. CHAP. 37. Now by the manner of his conception wee are to vnderstand that the word did through grace onely and not through any merit of his humanitie assume and put vpon him the body of man vniting the same vnto him NOw therfore the selfe same Iesus Christ the onely begotten sonne of God that is to say our onely Lord was borne of the holy Ghost and the virgin Marie And on the other side the holy Ghost is of the gift of God which gift also is equall with the giuer By which reason the holy Ghost is God not inferior either to the father or to the sonne Whereupon it is to be inferred that seeing the birth of Christ touching his man-kinde is to be imputed to the influence of the holy ghost what other thing is demonstrated therin than the meere grace of God For when the virgin demanded of the Angel how it should come to passe which hee told her because shee did not carnally knowe any man the Angel answered The holy ghost shall replenish thee and the power of the highest shall ouershadowe thee and therefore that holy one which shall be borne of thee shall be called the sonne of God And whereas Ioseph would haue put her away accounting her to bee an adulteresse because he knew shee was not with child by him hee receiued this answer from the angell Bee not afraid to retaine Marie as thy wife still for that which is borne or conceiued in her that is to say that which thou suspectest to bee begotten by another body is of the holy Ghost CHAP. 38. That Christ is neither the sonne of the holy Ghost no yet begotten or conceiued by him as by a naturall father ARe wee yet therefore to affirme that the holy Ghost is father vnto Christ as he is man as namely that God the father begot the word and the holy Ghost his humanity of which substances Christ beeing vnited made one is by that reasoÌ„ on the one side the son of the father in that he is the word and on the other side the sonne of the holy Ghost as he is man as though the holy Ghost as it were his father did beget him of the virgin his mother Who dare be so bold as to auouch this neither is it needful by argument or disputation to declare what other absurdities doe followe hereof seeing this one assertion is so absurd in it selfe as the eares of the faithfull cannot indure to heare it Therefore as it is in the Creed our Lord Iesus Christ beeing God of God and man begotteÌ„ of Mary the virgin and the holy Ghost consisting of either substance that is to say

both diuine and humane is notwithstanding the onely begotten son of God the father from whome the holy Ghost doth proceed How then doe we say that Christ was borne of the H. ghost if the holy Ghost did not beget him or is it so said because he made him The reason is because as Iesus Christ is God all things were of his creation but as hee was man he himselfe was created made according to the saying of the Apostle For he was made of the seed of Dauid according to the flesh But seeing the whole Trinitie did create and make that creature which the virgin did conceiue and bring forth tho appertaining and adioyned to the person of the sonne for the workes of the Trinitie be inseparable why is the holy ghost onely named in the making of this creature Is it because wheÌ„ one of these three bee named in any one worke that the whole Trinitie is assistant in that work It is euen so and may be made plaine vnto vs by example or demonstration Howbeit wee must noâ— any longer stand vpon this point For it remaineth that wee declare how it is said that he was borne of the holy Ghost beeing no way the sonne of one same holy Ghost For no more may the world without impietie be called the sonne of God because God made the same neither else that it was borne of him but rather wee may rightly say that it was made or created or builded or ordained by him or vse wordes of the like sense Seeing therefore wee doe confesse that hee was borne of the holy Ghost and the virgin Marie it is a matter of great difficultie to discusse how he should not bee the sonne of the holy Ghost but the sonne of the virgin Mary notwithstanding that hee was begotten both of the one and of the other Without all doubt he was not borne of him as of a father though hee were so of her as of a mother CHAP. 39. Not euery thing that is said to be borne of any thing may properly be called the sonne of that it is said to be borne of IT is not therefore to be granted that whatsoeuer is borne of any thing it should straightway bee called the sonne of the selfe same thing For to omit other instances the begetting of a sonne by a man is after one manner and the growing of the haire of a mans head the breeding of a lowse and of a worme in mans body is after another sort not any of which kinds is to be tearmed a sonne Therfore to speak no more of these because it is vnseemly to compare them with a thing of so diuine a nature they verely which be born of water and the holy Ghost no man can properly call them the sonnes of the water but be truely called the sonns of God of the Church their mother In like manner therefore is Christ beeing begotten of the holy Ghost the sonne of God the father and not of the holy Ghost For that also which we haue spoken touching the haire of the head and the rest maketh onely for this purpose to let vs to vnderstand that not euery thing begotten of any maÌ„s body may consequeÌ„tly bee called the sonne of him of whom hee is so borne no more than it followeth that all they which be called the sons of any person must therefore of necessitie be begotteÌ„ of the same person whose sonns they be called such as be they which be adopted sonnes Againe some be called the sons of Gehenna or hell not because hell was their father or begot them but because they be prepared for that place Much like to them which be called the sons of Gods kingdome because they are prepared for the same CHAP. 40. In that Christ is said to be borne of the holy Ghost is meant that man in like manner by the meere grace of God which is called the holy Ghost and the word of God is partaker of the diuine nature and vnited or ingrafted into the person of Christ SEing therefore something may bee borne of any creature and yet not so as it needs must bee his sonne Neither on the other side euery one which is called a sonne must necessarily be the naturall childe of that person whose sonne hee is called Then without all doubt this maner of generation wherby Christ was borne of the holy Ghost not as it were his sonne and yet as it were the sonne of the virgin Mary doth couertly conuaie into vs the grace of God whereby man without any workes or merits precedent in his first conception or generation whereby he had his beeing is so vnited to the word and the diuine nature in the vnitie of the person of Christ as that consequently one and the same creature should be the sonne of God which was the sonne of man and likewise the sonne of man beeing Gods childe By which incarnation or assumption of humane nature in Christ the grace of God should be after a sort naturall to that man which was the childe of God the same being incapable of sinne which grace was in that regard to bee expressed vnder the name or title of the holy Ghost Because he is so properly God that also hee may bee called the gift of God Whereof to speake sufficiently were too tedious in discourse TOVCHING REGEneration and the parts thereof CHAP. 41. That Christ was without original sinne and that he was that sacrifice for our sinnes by the which wee were reconciled to God HEe therefore beeing not ingendred or conceiued by any pleasure of carnall concupiscence and therefore not infected with any originall sinne also by the grace of God beeing in respect of the vnitie of his person by a wonderfull and vnspeakable meanes annexed and conioyned to the worde which was the onely begotten sonne of God not by grace but by nature and therefore no actuall sinner himselfe yet was hee notwithstanding in respect of the similitude of sinfull flesh wherin he came called a sinner or sin beeing to become a sacrifice for satisfaction of sinnes Which sacrifice or oblation he truely became whereof other sacrifices performed in the old law were but shadowes Hereupon after the Apostle had said Let vs beg reconciliation or attonement with God for his Christs sake he forth-with addeth this affirming That God for our sakes made him to become sinne who was of himselfe blamelesse and without sin that through him we should be righteous in Gods sight He saith not as it is reade in certaine vitious books He that knew no sinne becam sinful for our sakes as thogh Christ in regard of vs should commit sin But he saith That man which knew no sinne which was Christ was made sin by God to whome wee were to be reconciled that is to say was made an oblation or sacrifice for sinnes wherby that attonement should be wrought He therfore was made a sinner that wee might be righteous Yet is hee not our righteousnes but Gods neither

that it is not in him that willeth but in God that sheweth mercy because the wil of man doth not simply and alone accomplish that worke why is it not of the contrary truely inferred that it is not in God that sheweth mercy but in maÌ„ that willeth because Gods mercy doeth not solely performe that action Furthermore if no ChristiaÌ„ dare affirme that it is not in God that sheweth mercy but in man that willeth lest hee should most plainly gainesay the Apostle it followeth theÌ„ that we take this his saying Viz. That it is not in him that willeth nor in him that runneth but in God that sheweth mercy to be true in as much as the whole work is to be attributed vnto God who both prepareth that good will which is in man as standing in neede of his assistance and afterwards also helpeth the same beeing so prepared For the good will or will to doe good in man goeth before many of Gods gifts but it is not precedent to all And when it followeth commeth after Gods gifts yet is it a companion amongst them For it is both waies read in holy scripture viz. Both his mercy shall goe before me also his mercy shall follow me It preuenteth or goeth before him that is backward to make him willing and followeth him that is forward and willing lest his will become frustrate For why are we admonished to pray for our enemies beeing of themselues vnwilling to liue vertuously but onely that God would worke a will in theÌ„ to doe well Wherefore also are we willed to ask at Gods hands to the end we may obtaine but that our petition may bee performed by him to whom we are petitioners By whom also it is wrought that we will or desire that which wee pray for We pray therefore for our enemies that Gods mercy may preuent and goe before them as it hath done before vs. We pray also for our selues that his mercy may attend vpon vs. OF CHRIST THE MEdiator CHAP. 33. That Christ is our Mediator peace-maker with God because he maketh him our friend by the oblation of that sole sacrifice which is himselfe MAnkinde therefore was detained in the state of iust damnation and all were the children of wrath of which wrath it is written Because all our daies are in declination and we our selues are fallen into thy displeasure our yeares are folded vp as a Spiders webbe Of which wrath Ioâ— also saith For man which is borne of woman is short of life and his daies full of sorrow Of which wrath also our Lord Iesus saith He that beleeueth in the sonne he shall inioy euerlasting life but he which doth not beleeue in him is not in the state of saluation but Gods wrath and indignation abideth vpon him Hee saieth not It shall come vpon him but it abideth vpoÌ„ him With this euery mortall creature is borne Whereupon the Apostle saith For wee were also by nature the children of Gods wrath euen as others were Seeing therefore all mortall creatures were by originall sinne in this displeasure of God the same lying so much the more heauily vpon vs by how much our own sins added therunto did also aggrauate the same by their greatnesse and aboundance a mediator in this case was behoouefull and necessarie that is to say a reconciler who pacified Gods wrath by the oblation of that sole sacrifice whereof all the sacrifices of the Law and Prophets were but shadows Wherupon the Apostle saith For if when wee were enemies we were recoÌ„ciled to God by the death of his son much more now beeing reconciled shall himself by his blood-shedding be a protection vnto vs against his wrath and indignation For when God is angry the perturbation which is in him is not such as is in the minde of a man when hee is offended But the word being borrowed from the passion which is in mortall creatures Gods reueÌ„ge which of it self is neuer but iust putteth on the appellatioÌ„ of anger or wrath Inasmuch therefore as we are reconciled vnto God by a Mediatour receiuing the holy Ghost whereby we are made frieÌ„ds of foEs for that how many soeuer be sanctified by the spirit of God become the sonns of God this recoÌ„ciliatioÌ„ coÌ„meth of the meere mercy of God thorough Iesus Christ our Lord. CHAP. 34. That Christ who is the word of God to the end he might be our mediator peace-maker with God did take flesh and was incarnate of the virgin Marie OF which Mediator to speak in that ample manner as the matter it selfe doeth deserue would aske a long discourse yet could not worthily bee expressed by the pen of any man For who could with fit words set forth this onely thing namely that the word was made flesh and dwelled in vs to the ende we should beleeue in the onely sonne of God the father beeing omnipotent borne of the holy Ghost and the virgin Marie and that the word was so made flesh as although the flesh was begotten by his diuinitie or deitie yet was there not any mutation or change of his diuinitie or deitie into the flesh Moreouer in this place we are to take this word Caro which is flesh to bee homo that is man the speech figuratiuely signifying the whole by the part which for example this saying doeth demonstrate namely Because by the workes of the lawe all flesh that is to say euery man shall not be saued For we may lawfully say that in this susception or incarnation there was no defect in the humane nature the same nature beeing yet voide of all sinnefull copulation not such as is begotten betweene man and woman in carnall concupiscence wrapping vs in the bond of sinne the staine of which originall guilt is washed away by regeneration but such as was fit to bee borne of a virgin beeing a thing conceiued in the faith not in the lust or sinnefull appetite of the mother For if in the birth of him that was borne her integritie had beene blemished then should he not haue beene borne of a pure virgin and the whole Church should also vntruly confesse which God forbid that hee was borne of a virgin which Church following the example of Christs mother doth daiely bring forth members of that mysticall body and yet notwithstanding is a virgin still Read if you list my Letters touching the virginity of Saint Mary writteÌ„ to that renowmed man Volusianus of whome I doe here make mention with all reuerence and loue CHAP. 35. That Christ who consisteth of two natures namely diuine and humane is notwithstanding but one in subsistence CHrist Iesus therefore the son of God is both God and man God before all worlds and man in this age or world wherin we liue God because hee is the word for God was the word and man because to make an vnitie of the person a reasonable soule and the flesh were adioyned to the word Wherfore as he is God he and the father be one

is saide in the Psalme God is my light and my saluation To the ende his illumination might disperse the cloud of our naturall ignorance and his saluation supply our infirmitie and weakenesse CHAP. 82. That our repentance commeth from God as well in respect of the inward motion thereunto as of the effect and open confession of our fault FOr repentance it self when it is to bee performed vpon an vrgent cause according to the maner or custom of the Church is for the most part pretermitted through our own defalt weaknes Because shame maketh vs fearefull to bee a scorne vnto the world whilest we more regarde our reputation amongst men than our duetie to God The consideration wherof shuld humble vs to the performaÌ„ce of penance By which reason the mercie of God is requisit not onely in the action of repentance but also to incite and stir vs vp therunto Els would not the Apostle haue said of some least perhaps God did not giue them repentance And the Euangelist foretelling the occasion why Peter wept so bitterly saith The Lord looked back vpon him TOVCHING SINNE against the holy Ghost CHAP. 83. That is sin against the holy Ghost when any man doth obstinately deny that ther can be no remissioÌ„ of sins in the Church of God WHosoeuer therfore in not beleeuing that sins are forgiuen in the Church doth conteÌ„n so great a liberalitie of Gods gift and endeth his life in that obstinate minde is guiltie of that vnpardonable sinne against the holy Ghost Of which intricate question I haue discoursed as conspicuously as I could in a Booke purposely composed of that matter TOVCHING THE Resurrection of the dead CHAP. 84. All and singular persons of mankinde which now are borne or hereafter shall be borne shal rise againe at the later day NOw verely touching the resurrectioÌ„ of the flesh which is not to be raised from death to life againe as some haue beene and to die againe but to bemouÌ„ted to eternall life as the flesh of Christ did rise is a matter beyond my reach how to handle it briefly and to discusse all questions vsually propounded therein Howbeit no Christian ought to make doubt of the resurrection of the flesh of all men either liuing or to be borne now dead or hereafter to die CHAP. 85. Touching Children borne before their time whether they shall rise againe HEereupon first of all their riseth a questioÌ„ touching children borne before their time which at this present are borne in their mothers wombe howbeit not in that ripenesse and perfection as that they come to a second birth For if wee shall affirme that they are to rise againe then whatsoeuer is said of those which are complete in forme may be admitted But as touching children borne before their naturall time and those without forme or fashion who thinketh not that such doe most quickly perish and dye euen as the seeds which neuer took root being sowen Howbeit who dare deny although none dare on the contrary affirme that the resurrection will bring to passe that whatsoeuer wanted forme shall be at that time fulfilled By which meanes there shall not want any perfectioÌ„ which might haue growen in time euen as there shall not be on the contratrary any deformities which happened to any by processe of time so as Nature should neither bee defrauded of that which fulnesse of time might accomplish in all parts nor yet bee blemished in that which time had made defectiue or deformed but that made perfect which was imperfect that amended which was deformed or monstrous CHAP. 86. At what time infants beginne to quicken and haue life in their mothers wombe BY this occasion it may be verie doubtfully questioned and disputed amongst the learned and yet can I not tell whether any man can discusse the trueth therin at what time a man doth quicken in his mothers wombe and whether he secretly liueth in the same althogh that life which is in him doth not appeare by any motions or stirrings of the creature so liuing For to denie that infants be deliuered such as bee cut out by peace meale and cast foorth of their mothers woombe least their mothers should also perish if they were left dead in their bodies it seemeth to bee a matter of great impudencie and bouldnesse For at what time soeuer a man beginneth to liue after that time also may he in like manner die And now being dead I see not in my conceit why he shuld not bee included in the number of those which rise at the later day CHAP. 87. Touching men which be monsters how they shall rise in the later day FOr neither may it be denied that monsters which are so borne and do liue afterwards although they dye presently after they are borne shall rise againe Nor yet are we to beleeue that they shall rise againe in that deformity they dyed but rather reformed and amended in that naturall defect For farre be it from vs to beleeue that the Centaure lately borne in the East parts of whom both our faithful brethren which sawe him made report and Ierome the Priest memorable for piety left a record in writing God forbid I say we should thinke that one man being in shape two and not rather two which should haue been if they had beene twinnes shall rise againe in those seuerall deformities In like man her all other humane things which be called monsters by reason euerie creature so borne haue more or lesse or bee more deformed in their creation then they should haue beene shall in the day of their refurrection bee reduced to the shape of humane nature in perfection in so much as all soules particularly shall inioy their proper bodies no such thinges cleauing vnto them as were coherent and borne with them in their natiuitie but contrariwise euery one particularly being furnished with his proper parts and members whereby the bodie of man may be complete in all perfection CHAP. 88. That it is an easie matter with God to restore vnto vs our flesh againe howsoeuer it be consumed THis earthly matter whereof the flesh of man is created is not lost with God but into what soeuer dust or ashes it is resolued into whatsoeuer vapors or coasts it is carryed into whatsoeuer substance of other bodies or the elements themselues it bee turned into the flesh of whatsoeuer beasts or men it is incorporated and changed It returneth again in a moment of time to the same soule of man which at first breathed life into it whereby it was made man increased and liued CHAP. 89. In the Resurrection of the dead the question is whether the whole substance of the flesh shal be restored or that euerie particular part member therof shall come together again as where it was at the first and whether the excrements shall be in like sort restored THat same earthly matter therefore which becommeth a dead carcasse when the soule is gone out of it shall not so and in

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