Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	bless_a	holy_a	lord_n	3,717	5	3.6730	3	true

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

where none are refused This might suffise for our desence in this matter that Cerberus doth now charge vs withall But bicause he sayth that this our conclusion is the sequele of a proposition that we affirme that is that Gods predestination causeth all sinne and wickednesse I must take some what more paine in the defence of that which we haue written First I must say that Cerberus hath belyed vs For we saye not that Gods predestination doeth cause any sinne Then I must also denie and haue alredie proued that Adams fall was not the originall of sinne Thirdly we denie that the originall of sinne came of God wherfore the conclusion that Cerberus maketh is not against vs. But Cerberus hath found one sentence of ours so open and manifest that it maye serue as well as a thousand It is in the latter ende of the forenamed English booke translated out of French vpon the words of Paul Rom. 9. c. He saith not only c. Cerberus can not sÃ©e how this Text of Paul may by those words be better opened than Iourie may be made white with ynke But for hast to come to an ende he will not stande to proue this although he might easely do it as he sayth But touching the two opinions one that actuall sinne or incredulitie the other that originall sinne is the cause of Gods hatred towardes men this fellow sayth Cerberus taketh occasion vpon the example of Esau to exclude all that is in man c. A little helpe woulde make this man of one minde with Origine who writing vpon this parte of Paules Epistle to the Rom. and these verse wordes Iacob haue I loued but Esau I haue hated saith that Iacobs soule being yet without a bodie did purge it selfe and when God saw the purenesse of it he tooke it and put it into that bodie wherin Iacob was borne and Esau his soule which had not cleansed it selfe he put into a bodie made out of the same lumpe but not to honour as the other was bicause the soule of Esan was not worthie of such a bodie So he loued Iacob as Origine thinketh bicause Iacobs soule had cleaÌ„sed it self before it came into y â— body he hated Esay bicause his soule had not cleaÌ„sed it selfe If a man should aske this question of Cerberus why did God loue Iacob and hate Esau what could he aunswere if he wyll not say Quia voluit bicause he woulde If he will saye that God respected the actuall righteousnesse and sinne that was in them then shall he be found to ioyne with Origine If he shall saye that he respected originall sinne in Esau and did therfore hate him then may it be asked why he did not hate Iacob for the same For both were defiled therw t alike But if Cerberus wil say that God had respect to y e workes that they should do in the time of their life then doth he ioyne with the Papistes And that he would not sÃ©eme to do His best waye therfore shalbe to ioyne with vs and say That God loued Iacob and hated Esau bicause it pleased him so to doe And if any man shall stand vp to dispute the matter any further then to aunswere with S. Paule O homo tu quis es qui respondeas Deo O thou maÌ„ who art thou that darest take vpon thÃ©e to reason wyth God Cerberus That verie same thyng sayth Knoxe in the. 141. pag. of hys foresayd booke where his wordes are these Further I saye that if Esau was hated for his euill deseruing then must it needes follow that Iacob was loued for hys well deseruing by the Argument following of the nature of contraries As well it might be said it must needes follow by the contraries that if a King or Prince hate one maÌ„ whych hath well deserued his hate by stealing from him his ring his chain or some great Iuel theÌ„ doth he not loue any other man but he whych hath well deserued hys loue by giuing to hym a ryng a chain or some great treasure as though he should say bicause iustice worketh on the one side therfore mercie hath nothing to doe on the other side or as though God were not both iust mercifull Iust in damning for their offence those which are damned and mercifull in sauing without their desert those which are saued And who seeth not that neyther simile nor dissimile neyther like thyngs nor thyngs contrarie do holde in all poyntes for nothing is so like whych in somethyng is not vnlike neyther any thing so contrarie whych doth in all things varie Christ is likened to a Lion but did he euer rauish or deuour and shedde any innocent bloude Latimer wysheth that al Byshops were like Byshop Diuell in diligence theÌ„ ought not the Diuell and a Byshop to differ in all thyngs And most specially and plainely doeth the Scripture beate in our heads aboue al other things that the nature of contraries doe not holde in both sides of Gods reward mans deseruing For as they are inseparable relatiues in the one part so on the other side the one hath neuer any relation to the other for as Gods hatred and vengeaunce hath euer relation to mans deseruing so hath Gods loue and mercie neuer any relation to mans merite Yea all the Scripture teacheth vs that God neuer hateth or punisheth man wythout his owne deseruing For as the wyse man sayth Et cum qui nullam poenam commeritus sit coÌ„demnasse a tua potentia iudicas alienum And thou Lord sayth he estemest it a thyng contrarie to thy power to haue condemned him whych hath not deserued punishment What should be sayde of the Cananites and the Israelites if the nature of contraries do alway hold and haue such relation of the one to the other must it not then necessarily follow as he sayth by the nature of contraries that if the Cananites were cast out of the fortunate land that floweth wyth milke and hony for their euill deseruing that on the other side the Israelites were brought and planted into that same happie and blessed rest for their well deseruing But what sayth the Scripture Speake not in thy heart after that the Lorde thy God hath cast them out before thee saying for my righteousnesse the Lorde hath brought me in to possesse thys lande naye but for the wickednesse of those Nations the Lorde doth cast them out before thee So plainly speaketh the holie ghost here that thou mayst easily perceyue how grosse and vayne their saying is which affirme That if God hate an euill man for his owne euill deseruing then must it nedes follow that he loueth a good man for hys owne well deseruing For the hatred of God and euerlasting damnation are iust rewardes of mans euil deseruing but the loue of God and euerlasting life are free gyftes of God for Christes sake wythout any part of mans owne deseruing Take therefore this saying of theyrs No sinne neyther originall nor actuall

for then shoulde the lyke haue bene wrought in the Iewes that came to take Christ for when he sayde I am they al fel to the ground but it was wrought within by the power of the spirite Saint Augustine therefore sayth very well Qui fecit te sine te non te iustificat sine te Ergo fecit nescientem iustificat volentem He that made thee without thee doth not iustifie thÃ©e without thÃ©e therefore he made thÃ©e when thou knewest not but he doth iustifie thÃ©e being willing To this doe the wordes of Sainct Paule agrÃ©e when he sayeth Deus est qui operatur in vobis velle operari It is God that worketh in you both the will and the worke that is according to the will But first the will So that before we follow the drawer we are by the same drawer made willing to follow Thus doth S. Austen and so doe we that Cerberus barketh so at vnderstand the will of man to be frÃ©e To conclude this matter and to see what mans freewil is able to doe sÃ©e what S. Austen sayeth Creatus est primus homo in natura sine culpa in naturae sine vitio creatus est rectus noÌ„ se fecit rectuÌ„ Quid se autem ipse fecerit notum est Cadens Ã¨ manu Figuli fructus est Regebat enim cum ipse qui fecerat voluit deserere Ã quo factus erat permisit Deus tanquaÌ„ dicens Deserat me inueniat se miseria sua probet quia nihil potest sine me Hoc modo ergo osteÌ„dere voluit Deus homini quid valeat liberum arbitrium sine Deo The first man was created in nature without blame in nature without fault he was created vpright he did not make himselfe vpright It is knowne what he made himselfe Falling out of the hande of the Potter he was broken For he y â— made him did gouerne him but he was willing to forsake him that had made him And God suffered him so to doe as it were saying thus Let him forsake me that he maye finde himselfe and that he maye by his miserie proue that without me he can doe nothing By this meane therfore would God shewe vnto man what frÃ©e will is able to doe without God This maye suffise to as many as will be satisfied But I feare me that Cerberus and his felowes are none of them By this it appeareth that we runne not into the extremities as Cerberus sayth we doe For we neyther teache fatall destinie nor popishe will libertie but we affirme that man hath a choyse and that in some meaning the same is frÃ©e and yet notwithstanding Gods forknowledge predessination and election to be infallible As shall more playnely appeare when I shall come to the place wherein I am by Cerberus charged with the setting forth of such a doctrine as is worthily mysseliked of many In the meane while I must say something of y â— wherin I with others be charged and playnely affirmed to be PelagiaÌ„s And that it may appeare whether we be so or no it shall be nÃ©edefull that we set downe the opinion of Pelagius as we finde it written by S. Austen in a booke of more authoritie than is that Epistle that Cerberus buildeth vpon Saint Austen being requested by one named Quod vult Deus to write a Cataloge of heresies he satysfieth hys request And thus he writeth of Pelagius heresie Pelagianorum est heresis hoc tempore omniuÌ„ recentissima Ã Pelagio Monacho exorta c. At this time sayth he there is the heresie of the Pelagians which is the newest of all and sprang out of one Pelagius a Monke Which maister one Celestius did in such sorte followe that their followers are also called Celestines These men are such enimies to the grace of God whereby we are predestinated to be adopted or chosen to be his children through Iesus Christ and whereby we are deliuered from the power of darkenesse that we may beleue in him and be translated into his kingdome for which cause he sayd No man coÌ„meth vnto me except it be giuen vnto him of my Father and wherby Charitie is poured out in our hearts that fayth may worke by loue that they beleue that man is able without it to do all the coÌ„maundements of God whereas if that were true it might sÃ©eme that the Lord had in vaine sayde Sine me nihil potestis sacere Without me you can do nothing Whether we be of this mind with Pelagius or no let all the world that sÃ©eth our writings or heareth our doctrine iudge Or whether Cerberus and his fellowes be like to be of this minde which finde fault with our doctrine bycause we teach that there is an elected and chosen number to whome God hath giuen fayth and hath poured out loue in their hearts so that they maye come vnto Christ and by their works of obedieÌ„ce to Gods wil shew forth the liuely fayth in Christ that in their election they haue receyued freely at Gods hand Let all the worlde I say iudge betwixte vs. We say that there is a certayne chosen number which in mercy are chosen to be the children of God images of the sonne of God Iesus Christ and inheritoures of his kingdome And that none can be of this number but those onely to whome it is giuen frÃ©ely without any maner deseruing eyther past present or to come And that they being thus chosen predestinated must alwayes acknowledge that it is God that worketh in them and that of them selues they are not able so much as to think a good thought And yet assure them selues that Hell gates can not preuayle agaynst them that is that the power of the Diuell shall not be able to hurte them And that though they be still sore assaulted and sometimes sore wouÌ„ded yet they shal neuer be ouercome but shal ouercome in Christ and triumph with him in immortalitie for euer But Cerberus and his company say that al mankind is elected and that there is no reprobation at all and coÌ„sequently no election For if there be none resused then is there none election but a generall acceptation And this their election they say is so vncertayne that no man can thereby be certaine of his saluation but al men must still remayne in doubte of damnation by sinne whereas S. Paule hath sayde that there is no damnation to them that be grassed into Christ And Christ himself saith that it is not possible that the elected sorte shoulde be seduced They say also that the power of mans FrÃ©e will is to receiue or refuse the grace of God which is indifferently offred vnto al. Which if it be true then must he be able also of himselfe to do that God commaundeth which is the playne errour of Pelagius Well I leaue these two opinions to the iudgement of the reader to consider which of them is most like to be that which Pelagius helde

their doctrine whych thyngs if you diligently weye and consider readyng the same wythout partiallitie then haue I my desire Crowley I am glad that Cerberus is nowe come to an ende Much adoe he had to let slip so manie things as offered themselues to be spoken off But now he hath coÌ„cluded concenting him selfe wyth fewe wordes in purging him selfe of those things that his friende charged him with and setting forth the Pelagians errours c. Yet euen in the winding vp of y e matter he hath found one part of doctrine hanging vpon the Article of Gods eternal predestinatioÌ„ which is to be misliked of al meÌ„ if Cerberus be not deceyued and that is That as the only will purpose of God is the chiefe cause of Election and Reprobation so his free mercie in Christ is an inferiour cause of saluatioÌ„ c. Here Cerberus doth of purpose leaue out the ende of that glose shutting vp the matter wyth his c. I will therefore set downe the words that follow which are these and the hardening of the heart an inferiour cause of damnation Now this glose is some thing more plaine than it was before as Cerberus hath cited it with his c. He thought belike that the Bible wherin he findeth this glose is not in euerie mans hande and therefore his c. should cause men to thinke that the rest of the glose must be as good stuffe as he thinketh the first part to be That is worthy to be misliked of all men importing a sophisticall search of bottomlesse secretes and drawing from Christ Such shifts doth Cerberus vse to make meÌ„ mislike with that which he himselfe liketh not But to proue this part of doctrine to be such as Cerberus assirmeth it to be he vseth two reasons One is that the eternall purpose of God springeth out of hys frÃ©e mercie in Christ wherefore that frÃ©e mercie cannot be inferiour to Gods eternall purpose more than the fountaine from which streames of water do slowe can be inferiour to the streames that flow from it The other is of the mediation of Christ For if God did in his eternall will and purpose elect vs before Christ had appeased his wrath by his mediation then was it but a vaine thing for Christ to be a Mediatour neyther had we any neede of his mediation Although I would gladly content my self to haue defended mine own writings and other mens wherewith Cerberus findeth fault euen with as fewe wordes as he vseth in purging himselfe and other of that which his friend layeth to his charge yet may I not so shortly slip ouer this matter wherewith Cerberus hath shut vp his aunswere For if Cerberus would haue sought how to haue set forth to be sÃ©ene his owne wilfull ignorance and errour in the chiefe pointes of our Religion he could not haue found a better meane thaÌ„ he hath vsed in these two reasons that he maketh against the doctrine conteyned in the glose wherewith he misliketh For what greater errour can there be than to holde that with God there is time past and time to come and that any of the essentiall properties of God do spring out of other in time as though there had bene or could haue bene a time wherein God lacked those properties Or that the sonne of God the seconde person in Trinitie should in his diuine nature in time make mediation to God the Father that thereby he might purpose to saue man whom he was before purposed to destroy For striuing against him that hath sayde that the only will and purpose of God is the chiefe cause of Election and Reprobation and that his frÃ©e mercie in Christ is an inferiour cause of saluation c. He sayth that the purpose or will of God to saue vs must nÃ©edes spring out of the frÃ©e mercie of God and that therefore the will or purpose of God in sauing must of force be inferiour to his mercie euen as streames that issue from fountaines are inferiour to the fountaines that they come from And to proue this he citeth the words of Ecclesiasticus the. 2. Chapter Secundum enim magnitudinem ipsius sic misericordia illius cum ipso est That is Euen according to his owne greatnesse so is his mercie with hym He citeth also the saying of S. Iames. Cap. 2. of his Epistle where he sayth Iudicium enim sine miscricordia illi qui nÃ²n sacit miscricordiam Gloriatur autem miscricordia aduersus iudicium That is He that sheweth no mercie shall haue iudgemeÌ„t without mercie But mercie reioyseth against iudgement And againe he citeth the words of Dauid in the Psalm 145. Miscricordia eius super omnia opera eius That is His mercie is vpon all his workes All this ado he maketh to proue that Gods will and purpose are inferiours to his mercie But how well that is by these Scriptures proued I referre to the iudgement of the indifferent Reader Sirach sayth that those which feare the Lorde will prepare their heartes and humble their soules before the Lord. Let vs fall into the handes of God and not into the hands of men For euen as his greatnesse is so is his mercy Sirach his purpose is to set forth the effect of y e feare of God which worketh in y e hartes of meÌ„ a true turning to God with an assured hope of forgiuenesse at his hande bicause they be persuaded that he is no lesse readie to forgiue penitent sinners than he is able to punish the impenitent S. Iames sayth that the merciful shall finde mercie minding to persuade all men to shew mercie one to another Assuring themselues that vnlesse they do so they can finde no mercie with God and on the contrarie if they do shew mercie they shall not nÃ©ede to feare iudâ—ement for mercie shall preuaile against iudgement And Dauid the Prophet hath said that Gods mercie is vpon all his workes although it please Cerberus to cite his wordes otherwise for his purpose For he sayth that Dauid hath said that the Lordes mercie is aboue all his workes Which words though they be true yet hath not Dauid so sayd neyther maye I suffer Cerberus to cause the Prophet Dauid to speake as he woulde haue him that his fantasie might be maintained by the Prophetes words Dauids meaning is to teach that the Lord God sheweth mercie vpon all his works so that there is not one of the works of God that hath not cause to praise him for his louing kindnesse and mercie Both y e Hebrue and GrÃ©eke Text and al the translations in Latine and English too so many as I haue seene do giue thys sense of the Prophetes wordes How can Cerberus proue then by these Scriptures that the mercie of God is the fountaine of his wil purpose All that he doeth therefore is nothing else but a setting forth of his owne wilfull ignoraunce whereby he is fallen into the filthy errour of them that imagine of God as of a man and

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