Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	hear_v	lord_n	pray_v	6,088	5	6.6801	4	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

world euerye man doubtles wyll confes which with their flesshely eares do heare the worde of god what he dooth saye therein yf the eares of their harts be not stopped and made deaffe And yet this predestination whiche is set forth opeÌ„ly by the wordes of the gospel did not hynder let the lorde to counsel and exhorte men to begyn to do well when he saide yf ye do beleue in god beleue in me Nor yet when he exhorted theym to the perseueraunce in that faith in commaundynge them alwaye to praye and neuer to fayle Those persons to whom it is giueÌ„ to both heare the wordes work therafter But they to whome it is not gyuen whyther they do heare or here not do worke not a whytt the more For to you it is gyuen sayth he to know the mysteries secretes of the kyngdom of god but to them it is not gyuen The fyrst parte of this same sayinge of the lorde perteyneth to mercy and compassion the latter part therof perteyneth to the iudgment and rightwys iustyce of hym to whom our soule doth saye I wyl syng prayse before the o lord thy mercy aud iudgment So nether the preching of fayth ether to begynn or to contynew therin that they to whom it is gyuen maye both hear thos things whiche they ought to here and also obeye them in dede working therafter sholde not be hynderyd by the preachinge and teachinge of predestination For how shold they here w tout a precher nor yet by the preachinge of faith which teacheth how we shuld begynne to beleue continue ther in the teaching of the article of predestination shulde be minished or hyndered that by the teachinge of the saied predestination he whiche lyueth faithfully and obedientlye shoulde not be proud of his obedyence as though it were of him self and not the gift of god but that he which reioyseth may reioyse in the lorde For we must be proud of nothinge forsomuch as nothinge is our owne to be proude of This thinge the holye father Cyprian dyd perceiue verye well and was boulde to affirme that same by the which he taught and opened most certaine predestination For if we must be proud of nothing because nothing is our own truly no man can be proud of his obedience and good lyfe be it neuer so perfect and stedfaste Nor yet muste we call it ours as though it were not giuen to vs of god from aboue For it is the gift of god whiche he knew before that he wuld giue to theÌ„ whiche are called with this vocation wherof the scripture speaketh sayinge The gyftes and vocation of god are without repentaÌ„ce which thinge is to be confessed of euerye man This then is the predestination which we do faithfulli with all humblenes preache and teache And yet for al that this man was both a preacher and a teacher and also a worker whiche beleued in Christ and lyued stedfastly in holy obedience euen tyl the tyme that he suffered his passion for Chryste sake not therefore ceassynge to preache the ghospell exhortynge men to fayth and perseueraunce to the end bycaus he said we shold be proud of nothiÌ„g sith y â— nothing is our own And in that saying he openyd to vs the very ryght and trewe grace of god that is to say which is not gyuen after our meryts which grace god knew before that he wold gyue to vs. In thes words of CypryaÌ„ predestination verely is taught and preached vnto vs whiche predestination if it dyd not let and hynder CypryaÌ„ from y â— preaching of obedience why shold it be any let vnto vs but that we may do y e same For although we do say that obedyence is the gyfte of god yet do we exhort men to the keping of it But vnto them whiche do obediently here the exhortation of the veryte the gyft of god is gyuen that is to saye to here it and to obeye vnto it And to them which do not heare it after that fashion y â— they do not obey it it is not giueÌ„ For Chryst whose words ar to be beleued doth say â–ª No man commeth vnto me but to whome it is gyuen of the father And to you it is gyuen to knowe the mystery of the kingdom of heuen but to theÌ„ it is not gyueÌ„ And also as toching the vertue of continency and chastyte euerye maÌ„ sayth he doth not receaue and take this worde but they to whome it is gyuen And also when the Apostel exhorted men to a chaste lyuing in matrymony I wolde wyshe sayth he that all men were as I am but eueri man hath his proper gyft of god some on way some another In y e which place he teacheth that not only the chast lyfe without wedlok is the gifte of god but also that the chaste and honest conuersation of lyfe betwen man and wife in wedlok is the veri gift of god Which thing syth it is trewe that as well the on as the other is the gyfte of god we for all that it is the gyfte of god do exhort people thet vnto as much as is gyuen to vs to exhort For to exhort is the gyft also of god in whose handes bothe our wordes and our bodyes are Whervpon the Apostel spak thes wordes saying After the grace which is giuen to me like to a prudent and a wyse master carpenter I haue leyd the foundacion And in an other place Vnto euery maÌ„ saythe he as god hath gyuen I haue planted and Apollo hathe watered but god hath gyuen the encrease So nether he whiche planteth nor he which watereth is any thing but he whiche gyuethe the encrease which is god Euen so lykewyse as no man precheth exhorteth wel but he whiche hath receuid the gift of god so that man dothe obediently heare hym whiche precheth and exhorteth to whoÌ„ the gyft of obedience is gyuen This is the cause why the lorde when he spake to them which had there fleshly ears open hearing his words said He that hath ears to heare let hym heare Which ears such as he spake of he knewe wel ynough al men had not â–ª And of whome theye sholde obteyn those ears whosoeuer hath them the lord him selfe shewethe where he saythe I wyll gyue to them an harte to knowe me eares to heare w t. Then to haue ears to here with is the gift of obedience that thei whiche haue that same gift may com to hym to whoÌ„ no man commeth but to whom it is gyueÌ„ of his father We therfore do preache exhort they which haue y e eares to heare do heare vs obedieÌ„tli But thei which haue not that same eares it commeth to pas in them as it is written that hearinge with their eares thei doo not hear that is to saye hearinge with the ears of the flesshe not with the agrement and consent of the hart But whye the one hath eares to heare and

not before that he wolde gyue them But and if they be gyuen of him and he knewe also before that he wold gyue them then are they predestenid of hym Lykwyse then as they them self do exhort to chastyte to charyte to loue toward god to other godly vertues whiche they do confesse to be y â— gifts of god knowen of him before he gaue them so can not deny but they are predestenid and that their exhortacions ar nothing hindred by the preching of the predestination of god that is to say bi the prechiÌ„g of y e prescience of god in those gifts which shal be geuen euen so let them think that their exhortacions vnto faith to perseuerance therin ar nothyng hyndered although they ar the giftes of god sene before of him y t is to say predestened to be gyuen but rather y â— by this preching of predestinatioÌ„ y t same pernicious dauÌ„gerous error is pluckt back hindered ye subuerted which defendeth that y â— grace of god is giueÌ„ after out merits that by y e preching of predestination they which to reioyce may reioyce not in them self but in the lord And let them to whoÌ„ it is geueÌ„ to haue a quiker wit to perceue things w t les speking take it pacieÌ„tly be coÌ„tent w t my ofteÌ„ râ—peâ—ig of somthinges which thing I doo for ther coÌ„modite which ar soÌ„what dul hard of vnderstaÌ„ding y â— they may perceue it y e better Thapostel Iames doth say if any of you do lacke wysdom let him ask it of god which giueth to al meÌ„ aboundaÌ„tly casteth his gift in the teeth to no man it shal be gyuen to hym For it is wryten in the prouerbs The lorde doth gyue wysdom And as toching continency or chastise of lyfe it is wrytten in y t boke of wysdom whose authorite hath byn alowed of gret lernid meÌ„ which haue trauelid in y e scripturs loÌ„g befor our time It is wrytteÌ„ Isai w t these words wheÌ„ I dyd know perfectly y t no man can be chast except god doth gyue to him y e gyfte therof this thing also perteined to wysdoÌ„ to know whose gift it was These then that is to say wysdoÌ„ chastyte as wel as all other vertues which I do pas ouer are the gyfts of god And so do thes men say also For theye are not as the pelagians which with obstynate heretiqual stobernis do conteÌ„d against the manyfest and open veryte But yet thes our men do say that our fayth doth impetrate and obteyn of god y e thes vertuse shold be gyuen to vs which fayth saye they doth begyn in vs of our selfe by oure own pour The beginniÌ„g wherof as wel as the continuance to the end they do holde defende to be of theÌ„ self as though we had not this also of the gyft of god as wel as the other And in this point they are against the apostel which sayth what haste thou that thou hast not receuyd They are also against the holy martyr Cypryan which sayth we must be proude of no thinge forsomuch as we haue no thing of our selfe For al thys that I do speke and many other wordes more whiche I am wery to reherse and repeat so often and for al that I haue prouyd that the begynninge of oure fayth and the perseuerance therin to the ende are the gyftes of god and that there ar none of his gifts but he knewe before what gyfts they were whiche he wold gyue to whom he wold gyue them and so by that reason that they also ar predestenyd whome he doth delyuer and crown they do make answer and say that the openinge of predestination doth let and hynder the commodyte of preching in exhortation bicause as they do supposâ— when men do here the matter of predestination spoken of declared vnto them they wyll not for any thinge that a man can doo by exhorting to vertu or repreheÌ„ding of vice and noughtines endeuour them self and studye to be y â— better And by these their wordes thei wil not that any man shulde preache that the first commyng to faith the continuance therin are the giftes of god least that desperation shuld beare more ruele among meÌ„ than good and godly exhortation when the hearers do with theÌ„ selfe consider that no man can tell such is maÌ„s ignoraunce to whom god doth gyue these hys gyftes and to whom not Wherfor then do they as well as we preache and teache that wisedome and chastitie at the giftes of god And if so be when these are taught to be the gyftes of god and so preched by them there exhortation is not let nor hinderid by the which they do exhort men to be wyse and chaste what cause is ther I praye you wherfore they shold thinke that the exhortation which is to fayth and to the contynuans therin shold be hinderid more than ther exhortation which is to wysdom and chastite And if these be the giftes of god as by y e scripturs which ar witnes of them selfe we haue prouyd let vs nowe let passe and spek no more of the gyft of chastyte but only in thys place disput and reasoÌ„ of the gyft of wysdom For the sayde Apostâ—l Iamys of whom we spake of sayth thes wordes The wysdom whiche is from aboue is al chaste pure it is also peassable quiet it is sober gentyl easy to be entreatyd treated ful of mercy good fruits without grudging dissimulatioÌ„ Do you se perceiue I pray you how many how greate vertues this wysedome hath whiche commeth doune froÌ„ the father of light For euery good gyft euery perfecte gyft as he sayeth is frome aboue commeth doune frome the father of lyghtes To be short we do rebuke those which ar vnchaste and contentios persons and yet we do preche and teche vnto them that the wysdom which is chaste and gentyl is the gyft of god hauing no doubt nor fearing lest they whom we do exhort when they are not certayne to whom god doth giue this wisdom shulde by this preachinge take occasion to fall into desperation rather than to receiue any fruyte of good exhortation And agayne fearing nothing that they by oure rebukyng of their vyce shulde not only not be moued agenst them selues but agenst vs because we do rebuke them which haue not those vertues which vertues we do say are not broughte forth by the wyll of man but ar geuen liberallye by the bountefull goodnes of god Wherfore did not the preachinge of this grace pluck backe the apostell Iames frome rebukynge of them and saying vnto them these wordes Yf you haue the zeale of anger and strife in your hartes be nothinge proude therat nor yet ly not against the veritie For that is not the wysedome which commeth downe from aboue but it is an erthly wysedome a beastly and a deuelysh wysedome For where as zeale and contention

did I not write it a good mani of yers befor Let theÌ„ also rede that epistel which I wrote to Sixtus the eldar of thee churche of Rome what time we contended most vehemeÌ„tly against the Pelagians and they shal fynd it siche an other as that was whiche we sent to Paulinus Hereby thei maye cal to remembrans that diuers yers past thes thinges wer both spokeÌ„ of and also put in writiÌ„g which I do meruayl mich now to discontent ther minds And yet I wold not that any man shold so mich regard and make of my workes that they sholde follow me in any thinge but wherin thei do perceue and se that I do not erre but wher as I am in the right waye For for that cause do I now wryght certain bokes wherin I go about to retract my work as that I maye testefye and shew howe that in all thinges I didde not folow min own self But yet I trust that by the helping mercy of god I did good with my wrytings although at the beginning I was not perfect in al thinges For euen now I shold both lye speke arrogantly if I sholde saye that I am com to sich a perfection yea being so olde as I am that I am with out al error in writing But ther is a gret difference bitwene how mich and in what things a maÌ„ doth err and how quickly he wil amend it that man which stobernly wyl stonde in the defence of his error For that man truly is happy whiche hath lerned profited so well that at the last day of his lyfe hath that thing gyuen to him which he wanted al his life before therfor may be then iudged rather worthy of perfection which hath so proffited thaÌ„ of punyshment for y e contrary Wherfore if I ought not to be vnthankful to theÌ„ which did fauor loue me becaus they had som profit by my woorks yea before they dyd loue me howe muche more ar we bouÌ„d to be thaÌ„kful to god whoÌ„ we could not loue except he had loued vs first made vs to be his louers For loue charite doth come of hym as thos godly men do bear witnes whom he hath made grete oratours myghtye preachers of his name What thing caÌ„ be more vnthankeful than to deny y e grace of god which is in that we saye it is gyuen after our merits Thys saying dyd the catholyque vniuersal fayth abhorre in the Pelagians as a cryme of most haynous wickednes This error Pelagian hym self dyd condemne not for ani loue he did bere to the veritye but for feare lest he hym self shuld haue ben condemned Whoso euer wyl sey that the grace of god is giuen after our meryts agenst the beleif of al faythful men doth not deny y t faith is of the grace of god by the which grace he hath obteyned to be faythful by that same reson let hym also gyue to the grace of god the gyft of perseueraunce to th end as wel as thother by the whiche grace he obteyneth mercy which perseuerance he prayeth for dayly in y t he desyreth y t he might not be brought into tentacion In the myds betwene the begynnyng of fayth th end whyche is perseuerance to the end are al thos vertuse wherwith our lyfe appeareth good and godly which vertuse thei them self do graunt to be the gyfts of god at the respect of faith But God knew that he wold gyue to them whom he hath called al thos thinges that is to sai both y e beginning of faith al other his giftes euen to the ende It were therfore a matter of to mich contention other to spek against predestination or ells to doubt any thing therof Yet men must take hede be ware now after what manner thei do prech yt to the people And that thei do not so preche it that bi there rude preching amonge the vnlearned people it shold be sclanderyd spoken euyl of as apereth they haue done by the prescience foreknoledge of god which trueli they canne not deneye As if theye wolde saye vnto the people whither you do slepe or wake as god who can not be deceuid hath you in his foreknoledg that same shal you be For crafty and vnlerned phisicions do often tims ley and bynde a good playster vnto a man after that fashion that it doth not only not profet the parte which is syk but maketh him often tymes worse But they shold rather haue sayd to the people So roon that ye maye come to that you do roon after And in your ronning ye shal perceue and know that ye ar so for knowen of god that ye shulde run wel And if they can deuyse anye other waye to preach and teach the prescience of god by the whiche theyr teaching man myght be driuen from his sloggishnes I wuld they shuld vse it Cap. xxii ALthough this be the certaine and determinid wil of god concerning predestination y â— som haue receuid the wyl of obedience and ar tornid from ther infydelyte vnto fayth in Christe and so haue the gyfte to continew in the same som other which do lye styl in the delyghte pleasur of ther damnable synne if they be also predesteâ—yd therfore ar they not yet rysen vp from ther sin bycaus the help of grace which is pyttyful take the mercy hathe not lyft them vp For if there be som which ar not yet called whom thoroughe his grace he hath predestyned to be hys elect chosen theye shall also receue that same grace wherby they may haue the wyl and desire therof be also elected in dede And again if there be any which do obeye that ar not predestined to his kyngedome and glory those are but tymlyngs and shall not continue styl in that same obedience to th end Although therfore I say these thinges are true yet they must not be spokeÌ„ of after so plaine a fashion to a multitude of herers as thoughe the wordes were spoken vnto theÌ„ which ar the hearars or after sych a fasshion as ye do wryght me of in your lettres as if a man shold say This is the wil of god in his predestination y t som of you shal receaue y â— wil to be obedient and torn from youre infydelite to fayth What nede is it here to say som of you For if we do speake to the churche of god if we do speke vnto none other but such as do beleue wherfore do we say somof you are com to y e fayth For in so sayinge we do apper to do wrong vnto the rest when we myght spek more comly and aptli if we shold saye This is the very wyl of god in his predestination that ye shold receue the wyl of obedience torn from youre vnfaithfulnes to belefe and to receue the gyft of perseuerance that ye maye continew therin The reste of the words

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