Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	world_n	write_v	writing_n	115	3	8.2962	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19650	An apologie, or defence, of those Englishe writers [and] preachers which Cerberus the three headed dog of hell, chargeth wyth false doctrine, vnder the name of predestination. Written by Robert Crowley clerke, and vicare of Sainct Giles without Creple-gate in London	Crowley, Robert, 1518?-1588.	1566 (1566)	STC 6076; ESTC S119169	136,938	214

An Apologie or Defence of those Englishe Writers Preachers which Cerberus the three headed Dog of Hell chargeth wyth false doctrine vnder the name of Predestination Written by Robert Crowley Clerke and Uicare of Sainct Giles without Creplegate in London Imprinted at London in Paternoster Rowe at the signe of the blacke boy by Henry Binneman Anno. 1566. Octobris 14. Â¶ To the Reader BEing openlye defamed in writing set abroade by one that hath no name I suffered y â— same long time to delite himself in his own blindnesse and to boast himselfe among hys secreto maintayners being in y â— meane while better occupied thaÌ„ in wrestling with suche a one as is ashamed to set his name to the booke he writeth and causeth to be imprinted I thought that the writings of such one coulde not haue bene hurtfull to the estimation that I and others of my calling should of right haue among the true professors of Gods Gospell bicause such haue inough alredie in print and in the English tong to aunswere all such blind barking dogs as this is But perceiuing that some men which professe the Gospell will rather credit such a Rayler than take the paynes to reade that wherin they might haue wherewith to be able to answere for vs that are rayled vpon bycause the same was written before thys Hell Dogge began to barke I haue now written a short Apologie or defence of my selfe and others of my calling whom this Hell hound doth so egerly barke at willing the Christian reader to reade it with indifferent iudgement neyther inclining to the one nor the other till he haue read both And bicause none shall haue cause to complaine I haue set downe in writing all that this Dogge hath written and then defeÌ„ded that which he findeth fault withall so that euerie matter hath it manifest defence ioyned vnto it that the Christian Reader may haue wherewithall to bring himselfe out of doubt And least any shoulde be offended for that I terme mine aduersarie by y e name of Cerberus or Hell dogge I wold all men should consider the cause He hath takeÌ„ vpon him to reprehend the teachers of the truth and those which are or should be the light of the worlde and yet as one that would not be called to an accompt of his doings he hideth his name Wherefore I haue giuen him suche a name as is mÃ©ete for him tyll he put hys name to that he writeth in the reproche and discredite of such as feare not openly to teach the truth and when they write it to subscribe their names to the same When this Hel hound therefore shall set his name to his booke I will vse none other name but that which by his owne writing shal appeare to be his In the meane while let him his friends be contented that he beare such a name as hys doings do deserue Cerberus as y e Poets do faine is a Dogge with thrÃ©e heades which watcheth Hell gates whose barking is horrible for he barketh with chrÃ©e mouthes and his haires are snakes His name by interpretation doth signifie a deuourer of bodies Wherefore it is not a name vile inough for this Hel dogge whose propertie is to deuour soules and the good names of such as he is not able to accuse of any crime And wyth his barking he goeth not about to trouble the Kingdome of Hel as Cerberus did but the Kingdome of Heauen which is the Church of Christ which by faith in Christ is assured of hir eternall Predestination to euerlasting glorie after this life and in this life to deliueraunce from all euill Of which comfort this Cerberus laboureth by his barking to spoile hir as shall more plainely appeare in the Apologie of those whom he seketh by his barking to dash out of couÌ„tenance But least I should trouble thÃ©e ChristiaÌ„ Reader with ouer manie wordes before the matter I ceasse to write any more Farewel in Christ Iesus And pray to God for the presence of his holie spirite to leade thÃ©e in the reading of this Apologie Amen Finished the first of March Anno. 1565. Roman 8. Those whom God knew before them hath he predestinated to be made like vnto the Image of his sonne that he might be the eldest among many brethren An Apologie of Crowley and others Cerberus THE Copie of an Aunswere made vnto a certaine letter wherein the Aunswerer purgeth himselfe and other from Pelagius errours and froÌ„ the errour of free will or iustification of workes wherewithall he semeth to be charged by the sayde letter And further he sheweth wherin he differeth in iudgement from certaine Englishe writers and Preachers whome he chargeth with the teaching of false doctrine vnder the name of Predestination Crowley IT had bene very well done of Cerberus to haue set downe in writing the copie of the letter that he sayth he Aunswereth and the name of him that wrote it so might those that he nameth in hys aunswere haue had some waye to haue founde out the Auctour of the Aunswere that this matter being debated priuatelye betwÃ©ene them a meane might haue bene founde for the ending of the controuersie and the satisfying of suche as by this aunswere are not onely brought into doubt of the truth of Gods euerlasting Predestination but also haue conceyued an euill opinion of such as be the teachers therof But if I shall speake that I thinke I muste nÃ©edes saye that I thinke there was no such letter written But Cerberus hath sayued this as a grounde to set his foundation vpoÌ„ For otherwise it shoulde haue semed too too maliciously done vpon none occasion to write and set abrode in print to the disfamation of publique Preachers and writers such matter as in this aunswere he chargeth them withall But graunt there were such a letter written yet was not that a iuste occasion for Cerberus to charge by name mÃ©e or anye other which knewe not of the writing of it Well he purgeth himselfe and other he sayth of diuers errours wherewith he semeth to be charged in that letter It had bene well he had not in purging himselfe charged other that muste fall to purging too But that was to shewe what spirite he is of Not of that spirite which in loue sÃ©eketh the reformation of other mens errours but of that spirite that in malice seketh to maintaine his owne errours by the defacing of other which neuerthelesse will in the ende be the defacing of himselfe For such as vse to digge pittes for others to fall into doe commonly fall into the same themselues fyrst of all Cerberus I desire of God by his grace and mercy to settle strength and stablishe you in the truth of his holye Worde for euer Dearely beloued where you write vnto me that you haue often hearde that I and other shoulde holde the errours of Pelagius whose errours you say are almost vnknowen vnto you what they are And where further it is reported of vs as you saye that we shoulde

conclude that I charge al rulers with tyrannie The rulers are commaunded of God who is theyr ruler and to whom they shal render an accompt of their doings that they shall punishe the breakers of Gods coÌ„maundements and to that ende hath God giuen them a sword Woe vnto them therefore if they do not punysh such and defend the innocent And when they do punish the offenders and defend the innocent then do they their dutie So far of do I thinke them to be from the fault of tyrannie But Cerberus woulde fayne haue the Rulers angrie with vs and especially with Crowley And therefore he laboureth to make theÌ„ beleue that Crowley saith that which he neuer thought The words that Cerberus hath cited out of my booke against Shaxton when they be indifferently weyghed shall be found none other in effect than are those wordes that Esaie wrate in the. 45. Chapter of his Prophecies where he sayeth thus Vae contendenti cum sictore suo Testa cum testis terrae contendat An dicet lutum sictori suo quid facis opus tuum manibus destituitur That is to say Wo be to him that doth contende with his maker Let the earthen vessell contende with the earthen vesselles Shall the claye saye vnto him that made it what duest thou make and thy worke is not made with handes What other thing can Esaie meane by these words but that as it is a thing farre vnsÃ©emely for a piece of clay to stand vp and reason with him that tempereth it with his fingers and to say vnto him why doest thou fashion me after this sort so is it vnsÃ©emely that man should reason with God concerning his purpose in making him after this fashion or that or to this vse or that vse But if man wil reason this matter let him reason it with him y â— is a man as he is so were there some reason in his doings For although one man haue by Gods ordinance authoritie ouer other men yet may not that man do with the rest what he lusteth as God maye doe with his creatures Wherfore I conclude that Cerberus his exclamation with woe worth the sinfull generation of our age c. is not worth the weighing neyther would Cerberus if he had sÃ©ene thus much before haue thought it worth the writing as I suppose Cerberus Against which errour crieth out the word of God in a multitude of places manifestly prouing that through the grace helpe of God meÌ„ may choose and are neyther driuen by absolute necessitie nor compelled by Gods Predestination to commit murder theft treason or any such flagitious offence nor any maner of sinne or euill whatsoeuer it be As for example Moyses sayth Therefore choose life Deut. 30. And Iosua sayeth choose whome you will serue And after when the people promised to serue the Lord only he sayth vnto them you are witnesses vnto your selues that ye haue chosen the Lord to serue him Iosua 24. But afterward when the people forsoke the Lord agayne and chose other Gods the Lord sayth vnto them Goe crie vnto the Gods which ye haue chosen Iud. 10. Christ sayeth Marie hath chosen hir that good part which shall not be taken from hir Luc. 10. Dauid sayth I haue chosen the way of truth and againe in the same Psalme I haue chosen thy commaundements Psalm 119. But the Lord saith by his Prophet Esay They did wickednesse before mine eyes and chose the thyng that pleased me not Esay 65. and in the next chapter he sayth Et elegerunt quae ego nolui And they haue chosen those things whych I would not Esay 66. Thus it is playne that as choose and can not choose agree together so doth their opinion agree wyth the Scripture for such direct contrarietie is betwene choise and meere necessitie betwene violeÌ„t compulsion and christian libertie that blacke and white may wyth more possibilitie be coupled in a subiect But it is maruell to see how scrupulous some meÌ„ are in these wordes of choyse I doubt whether they dare read these many such like places of scripture which so plainly speake of choyse But perhap they alway skip ouer that word or reade some other in steade therof as the Iewes do Adonai in steade of Iehouah for surely manie are so afrayde of freewill that they fall as the Prouerbe sayth out of the lime Kell into the cole pit from high presumption into depe desperation fiercelie following that olde spirite of wicked Pelagi as before it is touched in the .ix. of his diuelish errors where he affirmeth that if a maÌ„ haue neede of Gods helpe then hath he no freedome or choyse at all Thus do they breake theyr shippe vpon the perillous rocke seeking to escape the daungerous Hurlepole For an horrible presumption it was of Pelagius to thinke that a man by nature had such power to choose good and refuse euill that he needed not the grace and helpe of God and a desperate opinion is this of other to say that the predestination of God worketh all things in man whether it be good or euill and that a man can not choose but do whatsoeuer he doth For no doubt thys opinion maketh a verie disordered Chaos and an vtter coÌ„fusion of al thyngs as it were mixing thrusting together both heauen earth and hell Making one confused lumpe of God the Diuell and the world Of sinne grace and nature turning all doings into dreames all trueth into traunces all veritie into sables all prayer and meditation into vaine imagination For if Gods predestination be the onlie cause of Adams fall and filthie sinne and consequently the onely cause and worker of all euill yea euen wyth compulsion sorce as they shamefully and plainly affirme then will no man denie that on the other side Gods predestination worketh as violently in all thyngs that are good So then if Gods predestination work all without all exception both in euill and good then all other things whatsoeuer they be although they appeare to worke and doe some thing yet doe they in dede vtterly nothyng So that the Diuell doth nothyng man doth nothing lawes do nothing doctrine doth nothing prayer doth nothyng but Gods predestination doth altogether is the efficient cause yea and the only cause of all thyngs Agaynst thys opinion the worde of God is exceding playne and manifest not only in the places before rehearsed but also in these folowing here briefly noted yea and abundantly throughout the whole Scripture Gene. 4. a. Reg. 24. b. 1. Para. 21. b. Pro. 3. d. Eccle. 15. c. 4. Esd 7. b. d. g. e. 9. a. Luk. 10. d. f. IoaÌ„ 1. b. Act. 5. a. 1. Cor. 7. g. 9. a. 10. c. 14 f. 2. Cor. 13. c. Phil. 4. c. Heb. 11. Against this euill opinion also doe all the auncient Doctors wyth one coÌ„sent vehemently write as they by themselues cannot denie except only Augustine whych bicause of his exceeding obscuritie and

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