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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	death_n	sin_n	sin_v	14,462	5	10.3751	5	true

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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

thē sufficiētly proued y t y e grace of god is not gyuen after the merits of thē 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 whō 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 ▪ 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 mē 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 ● 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 chyldrē 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 takē 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 whō 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 ● 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 thē 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 ● 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 damnatyō as we do saye or ells as thei do say nothing other than naturali infyrmitie weaknes perteinīg 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 mā 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 gyuē for the meryts of men For and if what tyme I dyd begynne fyrst to wryght thos bokes which I dyd wryght vpō fre wyll being at Rome whē 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 mā to be so vniust but he could be content y ● I shold amend increase in knolege rather thā 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 yōg 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 mā 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 thā som I haue tould you diuerse tyms yet wyl tel the agayne O thou mā 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 ▪ Serche not for thos thinges which do excede thy capacyte and such thinges as are myghtiar stronger thā thy selfe m●del not with them Do ye not se how foul an heresy it is how farre from y ● purnes of our faythe to hold opynyon that yong chyldren whē 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 pelagiās errors y t yet they

more ●●ym iii ●oma 9 〈…〉 ● The selfe same●is the predestination of the saynt 〈◊〉 whiche was of christ 〈◊〉 b● otherwise predestinated * he proueth by the testymonie of paule that christe was predestinated of the. number of thr commethe this vocabl●● 〈◊〉 wher nowe are becom oure greace merits that we boa●te of so much yf we loste them in one fore 〈◊〉 Adam if christ had of him left no meritt●s wherby he was made our sau●our out only 〈…〉 of grace then our merites ar 〈…〉 he toucheth 〈◊〉 whiche 〈◊〉 that thei haue faythe of the self ther ar two kindes of 〈◊〉 roma 9 Esaye 5 * be ●●●oundeth the sayinge of the a●●stel 〈…〉 on with the aunswer he proueth that the Iewes dyd no more to christe than was ordeyned of god that he may make his āswer good Styl he toucheth their opinion Ihon. vi Ihon. 2. Eph. 1. Ihon. 15● Pelagians obiection The aunswer to pelagians obiection ephese 〈◊〉 〈…〉 pelagians whol opinyon concernyng● the grace of god Ihon. 6. Gala. 6. These 2 colloss 4 By these wordes he ment that god wolde 〈…〉 Corin 16. Ihon. 6. 2. Cor. 2 As thoughe he had said no man is mete therto of hym selfe The praier of a thinge doth argue prouer● the gyfte of the thinge prayed for ●cius 16 god worke● both y ● wyl the ded● of y ● wyll As though god dothe rule the hart of men in wordly maters and not in heuenly Here 〈…〉 the opinion of the contrary past● Perseuerāce to the ende is the gifte of god What man ●oth perse●er to thend Obiection Aunsuere Matheu x. Philip. 1. i. Peter 〈◊〉 He maketh an obiection prouing that in all mē perseuerance is the gyfte of God The gifte of perseuerāce is giuen to some more easelye then to some to some with persecution to som without persecution By the promyse of god he prouethe that stedfastnes is the gyft of God ▪ He exhorteth men to the readinge of the expositiō of Cyprian upon the lordes prayer The thre capital hereseis of the pelagians contrary to these godly opynyons defended of the churche Halowed b● thy name ▪ He proue the that we doe pray for perseueraunce is in the first● petition of the lordes prayer wherfor do we aske of god that thinge which we haue rece●●● Let thy kyngdom come ▪ perseue●●● in the second petition ▪ Let thy wil be done What is mēt by these uocables heauē and yearth Perseuerāce 〈◊〉 prayed for of god in our thyrd petitiō Another 〈◊〉 and understāding of the thyrd petitiō The fourth petition in the Whiche perseuerāce is desyred of god Ciprian calleth this sacramente by the name of breade of thankes geuynge of the bodye of Christe Forgeue us 〈◊〉 ●respa●●e ▪ Pelagians ●e●resye that a iust man may be without● ut 〈◊〉 world and that of suche con●●teth the chu●che of Chri●● here in ear●● Bring us no● into tēptati●● A man can not stobernly caste awaye and le●se the gyft of perseueraunce after he hathe once receiued tho gyft Obiection Aunswere Math. vi The temptation of ●●o●ernes Obiection Aunswere psal lxxxii●●● psalmus lx●● God tēpteth● no man to hurt him Two kynds of tēptatiō● To be temptyd and to be brought ī to temptatiō ar different Cypriane Mathe. xxv●● Agenst fre wyll Man in his fyrst creatiō had fre wil. Neither our commyng to god nor 〈◊〉 dinge styll in him is in any parte of our power but in the grace only of god psalm lxxix what is mē● by the hande of god upon the man of thy right ●ad Hierem. xxii● The cause whyc god doth not giue it to vs that of our owne power we may come abyde styl in him why the grace of God is not giuen for our merrits Marke wel this doctrine If non were saued we had but right and God dyd therein no wronge Herin is both the goodnes ryghtwyse iustice of god knowen 〈◊〉 aunswereth to a contrary question̄ These sayinges I wyll have it percyneth to 〈◊〉 and his T●ke ●hat thou hast ●eserued percyneth to iustice The more benefyt the greter thankes Obiection Obiection Aunswere wherefore doth god suffer the wycked and the godlye to be mixt together God wyll haue his sainctes to be alway in feare i. Corinth x To fall is in mans power but to stande 〈◊〉 not It is not the going into a cioister that putteth such thinges oute of a mans mynde Galathia v. ii Corint iii● Predestination i. Ihon. ij For what cause wer thei not of them Of this he spake largely in his firste booke This is the fayre flower of oure free wyll He throwe●● them downe with the●● owne argumente New cōmeth 〈◊〉 ●o the matter of infantes whiche reade with iudgemente He recyteth a certain doctors mynde whiche he derideth as folysh Oure merits deseruing to goo warde are all one of goodnes The begynnyng of euill commeth of fre wyll The Manaches errour Ignoraunce blyndnes of harte are borne and brought with us into thys Worlde Augustine retractethe his bokes of free wyll Ignoraunce and hardnes is the payne iuged to the nature of man for his fyrst fall Grace is not in his righte kind except it come frely The pelagians do deny original syn in yong chyldren The pelagians do call originall syn nothynge els but a natural infirmitie weakenes Romanos ix By the prouidence of god all is ordeined gouerned not by destenye Into what blynd errors the opiniō of merits doth bringe men For what cause hathe god myxt the wycked amonge the godly Oure hartes thoughte● ar not in our power Psal lxxxiii Colos iii. Obiection Aunswer By the teaching of thapostel he proueth the doctrine of predestination to be byd What is predestination The cause why the people of Tire Sydō did not beleue It profeteth small to here with thy fleshly eares yf the eares of thy soule be stop● He concludeth by the example of the doctryne of Christe and of his apostels that predestination hindereth nothynge to teachinge of good liuinge The effecte and ende of the doctrine of predestinacion And yet he taught predestination Ihon. vi Mathe. xix i. Corint uii No man can exhort Well excepte it be giuen to him of god so to do Our obediēt is the gift of god Who hathe eares to here All these are the wordes of hym whiche make the ●●obiection Thaunswer when mann doth se hym●selfe oute o● the lawe o● god let hym doubte the● worste● an● hast him that he may be i● that waye whiche is of thelectes Obiection Thanswer Perseuerāce muste be obteined by petition A caus why it oughte not be ●yd The greate inconueniēce whiche commeth of predestinatiō not taught wherin thes men do dyffer from the pelagians Perseuerāce is the gyft of god By their own techīg he prouethe that the openinge of predestination doth not hinder but further godlye lyuynge Obiection Aunswere Iames. 〈◊〉 i. Corin. iiii Iames. ● ▪ He teachethe theim howe they shuld exhort peple to uertues The begynninge the ending and the middes of our lyfe are the gyftes of god Presciēce is sometyme taken in the scripture for predestinatiō Mark how he deth wey●ge words of the lorde Ephe. 〈◊〉 Ciprian Ambrose Whither this word it liketh me wel is spoken of our own wil or of the workinge of god of that same wyll in us so to speake Marke this great note of ambrose and the free wyl masters shal fynde smal comfort therat That is to cōfes thre persons one god Here you do fynde boothe the heade the foote and the whole bodye of al uertues godly dedes to be the onely gyft of god That is too good works The final ēd of the preachynge of predestination This is thee laste ancor holde of them which wolde not haue predestination openly taught He prouethe the wordes whiche he wrote in his boke of confessions to be true and catholique God maketh his enemyes to be his fr●ndes when as often as it pleaseth him New heresies do brynge new questiōs and new questions newe solutions new solutiōs do aske new laboures and more diligent serching of the scriptures S. Augustine woulde haue no man boūd to his works 〈◊〉 all thinges if he doth appeare to erre in any poynt but wherein he errethe to forsake hym God maketh men of hys enemies hys louers But that it is geuen by the grace of god Bring us no● into temptation A warnyng how predestination sholde be taught An example of unlearned unaduised doctrine This is his counsel how they shoulde teach this doctrine He sheweth that the teachyng of the prescience of god after the same ways that predestination was taughte is both unfruytfull hurt full All mans lyfe euen to the end is in hope then to be out of hoope and into certaine securite whē he shal departe from this lyfe The faythe whiche the churche of christe hathe held frō the begynnynge as touchyng the grace of god For al these things doothe the church of christe praye whereby he proueth that all and eueri part of these thinges are the giftes of god This is a greate bul● wark of fre wyll maysters