Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	almighty_a	father_n	great_a	52	3	2.1295	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06450	A spiritual doctrine conteining a rule to liue vvel, vvith diuers praiers and meditations. Abridged by the Reuerend Father Levvis de Granada of the holie order of preachers. And deuided into sixe treatises, as is to be seene after the prefaces. Nevvlie translated out of Spanish into English.	Luis, de Granada, 1504-1588.; Gibbons, Richard, 1550?-1632.	1599 (1599)	STC 16922; ESTC S108929	160,268	410

A SPIRITVAL DOCTRINE CONTEINING A RVLE To liue vvel vvith diuers Praiers and Meditations ABRIDGED BY THE REVEREND FAther Levvis de Granada of the holie order of Preachers AND DEVIDED INTO SIXE TREAtises as is to be seene after the prefaces Nevvlie translated out of Spanish into English Psalm 118. v. 35. Dedue me in semita mandatorum tuorum Leade me O Lord in the path of thy commaundements AT LOVAN Imprinted by Laurence Kellam 1599. TO THE HONORABLE SYR VVILLIAM STANLEY Knight Coronel of the English Regâ—ment c. HONORABLE Syr hauing latelie translated this little volume out of Spanish into English I began to thinke to vvhat person of our nation I might dedicate the same that not onelie vvould gratefullie accept of so small a trauail but also vvere able to iudge as vvel of the translation as also of the fruite vvhich maie be deriued to such as shall list to reade it At the length amongst all others your honorable person seemed to me most fitte for all the respects before mentioned For if I regard your courtisie to all sortes of men and your speciall good vvill and affection to those of mic coate in generall to saie nothing of mie self in particular I maie vvith greate reason be esteemed verie vndiscreete if I should think that you vvould take this poore offer othervvise then your Nobilitie and courtisie requireth Also if I consider either your knovvledge in both languages English and Spanish or youre experience and vvounderful good affection to all sortes of spirituall and Godlie Treatises ioined vvith your Deuotion Pietie and Zeale in the seruice of God I can not but esteeme you to be a sufficient Iudge as vvell of the translation as also of the profit that manie maie take by this little vvoorke Accept then Honorable good Syr the same as the first frutes token of mie good vvill tovvards you accept it I saie vntill I haue put som other thing in order vvhich maie further the spirituall auancement of deuoute persons be more vvorth your reading and accept therevvithall mie sincere affection vvholie addicted to praie for your long life and prosperitie vvhich God graunt you and preserue the same to his greater honour and glorie and to your ovvne saluation and best contentment Christ IESVS be alvvaies in your safegard From our college of the Societie of IESVS in Louan this 19. of March 1599. being the feast of S. Ioseph Yours most humble affectionate Rich. Gibbons THE TRANSLATOVR to the gentle Reader IT hath seemed good to me Gentle Reader to let thee vnderstand in the beginning of this little booke that som yeeres past a vvorthie and vertuous Gentleman of our nation had begon to translate out of Spainish into English the Memoriall and other spirituall bookes of that famous and Religious father Levvis de Granada of S. Dominicks order Of all vvhich som haue ben put in print som others I knovv not vppon vvhat occasion aâ— not yet com forth But whatsoeuer the cause maie be certeine it is that in the meane time the same Religious father being verie desirous that all sort of men should take the profit of such spirituall vvoorkes as he vvith so greate paines had vttered to the vvoorld for theire soules good and auancement in the seruice of God did not long before his death dravve out an Abridgment of his forsaid bookes moued therunto for the reasons vvhich he him self hath set dovvne in his preface to the Reader as it goeth heere in the beginning of this little volume VVhich vvoork vvhen I had read and perused the same liked me so much that I resolued vvith mie self to put it in English esteeming that as all the other spirituall vvoorks of this deuout father ar of greate comfort and consolation to all the seruants of Almightie God so this vvould be of no lesse furtherance in spirite to such as vvould endeuour to vse the same Especiallie considering that all that is conteined in this little booke is matter apperteining rather to practise of deuotion and to kendle our affection in the loue of our svveete Sauiour then to frame greate discourses and illuminate our vnderstanding albeit this part be also to be found heere as much as it maketh to the benifit of the other and standeth vvith the briefenes vvhich the Author novv pretended This being so it remaineth Gentel Reader vvhoesoeuer and of vvhatsoeuer Religion thou be that thou endeuour to peruse this booke to the end for vvhich it vvas first vvriten and is novv translated into English that is to thine ovvne good and saluation VVhich thing thou shalt easilie perfourme if thou procure as neere as God shall aforde thee grace to reade and vveigh that vvhich is heere conteined vvith a reposed and quiet spirite vvith a meeke and humble spirite vvith a spirite of patience and long animitie vvith a spirite altogether determined and resolued to seeke sincerelie and purelie not so much thine ovvne interest contentment as the honour and glorie of God and to knovv his good vvill and pleasure and vvith all thy povver to put the same in execution Neither must thou be ouercurious or hastie to passe on in reading the contents thereof but rather endeuour to staie thie self som space of time in considering vvith much attention that vvhich thou hast read and by this consideration to stirre vp and prouoke thy vvill and affection to practise excute that vvhich thou shalt vnderstand to be the best pleasure of almightie God and most profitable to thine ovvne saluation This is that vvhich thou must doe if thou pretend to take anie comfort or commoditie by reading of spirituall and deuout bookes Novv then deare Reader hauing nothing els vvhereof to admonish thee I vvil end this mie preface and remitte thee to the Author him self of this little vvoorke desiring thee for mie small paines bestovved in the translation to be mindfull of me in thie praiers Christ IESVS direct thee At Louan the 25. of March 1599. Thy hartie vvellvviller and seruant in Christ IESVS Rich. Gibbons THE AVTHOR TO THE CHRISTIAN READER IT is a thing notorious good Christian reader that the bread vvhich vve dailie eate is not so necessarie for the maintenance of our natural life as is the doctrine of the vvoord of God for the conseruation of oure spiritual life This doctrine teacheth vs tvvo principal things to prate and to vvoorke vnto vvhich tvvo be reduced al others vvhat-soeuer Of these tvvo things infinite bookes haue ben vvriten But for as much as this doctrine is so neceessarie at euerie foote-steppe that vve make by reason of the continual dangers and temptations of our life I haue determined to resume heere in fevv vvoords gathered out of al mie bookes that vvhich hath seemed to me most fit for this purpose Sixe treatises of this booke to the end thou maist easilie beare about vvith the in thie bosom that vvhich ought to be alvvaâ—s vvriten in thie heart And therfore I haue heere gathered

the more secure from the greater And by venial sinnes vve vnderstand in this place idle talke inordinate lavvghing eating drinking and sleeping more then is necessarie time euil spent light lies and others the like vvhich although they doe not depriue vs of Charitie yet doe they quenche the feruour of the same The sixt Remedie VVE ar also much holpen hereunto by the seueâ—e and sharp treating of our flesh as vvel in eating and drinking as also in sleeping and clothing and in al the rest vvhich flesh being a fountaine and prouoker of sinnes the more feeble and vveake it is the more feeble and vveake shal the passions and appetites also be vvhich shal proceede of it Forlike as the drye barren ground bringeth fourth plantes vveake and of smale substance but contrari-vvise the batteful and fertile grovvnd especiallie that vvhich is vvel vvatered and dounged bringeth fooâ—th trees very greene and verie mightie so likevvise it fareth vvith oure bodie as much as concerneth the passions vvhich doeproceede from the same according as it is better or vvoorse dealt vvithall or more or lesse subdued True it is that al this must be donne vvith discretion and moderation although this counsel as the vvoorld goeth novv a daies be needeful to fevv Yet to obteine this a man must as often as he goeth to table not onlie blesse the same but also lift vp his hart to God and demaund this temperancie and procure vvhiles he eateth to obserue it The seuenth Remedie IT helpeth also much for this purpose to take diligent and straite account of our toung because this is the part of our bodie vvith vvhich vve offend God more easilie and often for the toung is a verie slippery membre vvhich slippeth verie quicklie into maine kindes of silthie colerick boasting and vaine vvords and somtimes also into lyeing svvearing cursing murmuring slaundering flattering and the like For vvhich cause the vvise-man saieth In much speeche there shal not vvant offence Prou. 10.19 Prou. 18.21 And againe Death and life ar in the povver of the tounge And therfore it is verie good counsel that as manie times as thou shalt haue occasion to talk of such matters and vvith such persons by vvhich thou maist doubte of som perill either of murmuring bragging lyeing or of vaine-glorie c. thou doe first lift vp thy eyes to God and commend thy self vnto him and saie vvith the Prophet Pone Domine custodiam ori meo Psal 140.3 ostium circumstantiae labijs meis That is to saie Apoint O lord a custodie or garde to my mouth and a dore of circumstance vnto my lippes And vvith this also vvhilest thou art in communication be vvel aduised in thy vvords as he that passeth ouer a riuer vppon some stones that lie ouerthvvarte the same that thou slippe not into anie of these perils The eight Remedie IT helpeth also verie much to this ende not to entangle thy hart vvith too excessiue loue of anie visible thing vvhither it he honour goods children or anie other temporal thing forsomuch as this loue is a great occasion in a manner of al the sinnes cares fantasies vexations passions and disquietnes that be in the vvorld For vvhich cause the Apostle saieth 1 Timoth. 6. that Couetousnes vvhich is the ouergreedie affection of temporall things is the roote of all euills And therfore a man must liue alvvaies vvith attention and carefulnes that he suffer not his hart to cleaue ouermuch to these temporall things but rather pluck it back alvvaies vvith the bridle vvhen he perceiueth that it rangeth abrode fantasticallie and not desire things more then they deserue to be desyred that is to saie as things of small account as fraile vncertaine and such as passe avvaie in a moment vvithdravving his hart from them and fixing it vvhollie vppon that cheefest onlie and true felicitie He that shal loue temporall things after this manner vvil neuer despaire for them vvhen he vvanteth them neither vvil he be dismaied vvhen they ar taken from him neither vvil he commit infinite sorts of sinnes vvhich the louers of these things doe commit either to obteine them or to increase them or els to defend them Herein consisteth the keye of al this busimes for vndoutedlie he that hath so moderated this loue is novv becom lord of the vvorld and of sinne The ninth Remedie TO this likevvise helpeth exceeding much the vertue of almes-deedes and of mercie by vvhich a man deserueth to obteine mercie at Gods hands and this is one of the strongest vveapons that a man hath against sinne for vvhich cause the Ecclesiasticus saith VVater quencheth the burning fiar Eccles 3.33 Eccles 29.16 and Almesdeedes doe resist sinnes And againe in an other place The almes of a man is a pouche vvith him and it shal keepe the grace of a man as the apple of the eye and aftervvard it shall rise againe and yeeld them retribution to euerie one vppon theire head it shall fight against thine enemie more then the shield of astrong man and more then the speare Let a man also remember that al the foundation of Christian life is Charitie and that it is the marke by vvhich vve must be knovven to be the disciples of Christ and that the signe of this Charitie is Almes and mercie tovvard such as besicke poore afflicted in prison and tovvards alother miseâ—able persons vvhome vve ought to helpe and succour according to oure possibilitie vvith vvoorks of mercie vvith comfortable speeches and vvith deuoute praiers beseeching God for them and releeuing them vvith such things as vve haue The tenth Remedie THE reading of good bookes is also a greate helpe vnto this as the reading of naughtie bookes is a greate hinderance and impediment for the vvoord of God is oure light oure medicine oure foode oure maister oure guide oure vveapons and all oure good seeing it is it that filleth oure vnderstanding vvith light and ouâ—e sovvle and vvil vvith good desires and thereby helpeth vs to recollect oure hart vvhen it is most distracted and to stirre vp our deuotion vvhen it is most sluggish and drovvsie True it is that this reading yf vve mind to take profit thereof must not be a sleightie or negligent careles running ouer of books vvithout due vveighing of the same and much lesse for onlie curiositie sake but contrarivvise it must be ioined vvith humilitie and a desiâ—e to take profit thereby The eleuenth Remedie IT is likevvise a great help for this purpose to vvalke so a though vve vvere alvvaies in the presence of God and to haâ—e him as present before our eyes as much as is possible as a vvitnes of our dooings a iudge of our life a helper of our vveake nes desyring him alvvaies as such a one vvith deuout and humble praiers to help and succour vs vvith his grace But this continual attention ought to be had not onlie vnto God but also to the ordering and gouernment of oure life in such sort that vve

nor of vertue because vice is contrarie to nature and vertue is conformable to the same and so by reason there should be difficultie in vice and facilitie in vertue but it grovveth of the corrupted subiect vvhich is the hart of man corrupted and vitiated through sinne VVherfore as to a sick mans tast the meate seemeth vnsauourie and vngrateful vvhich to one that is in good health is svveete and pleasant and as to vveake and feeble eyes the light it self is combreâ—om vvhich to such as haue good eyes is most grateful so vertue seemeth sovver and vice svveete not in comparison of them selues but in respect of the euil disposition of the subiect vvhich is our corcorrupted hart This then beeing soe it is necessarie to prouide som kind of plaister and medicine to amend this vvickednes of our hart and to put it in such disposition that it maie loue vvhat is good and abhorre the contrarie seeing that vvithout this it is impossible either toe shake of vices or to obteine vertues Therfore this is that vvhich most properlie apperteineth to deuotion vvhich is as it vvere a refreshing devv of heauen a breathing of the holie Chost an exhalation and yssue of his grace a kendling of Faith Hope Charitie and a maruailous brightnes and svvetenes vvhich riseth of the meditation and consideration of diuine and godlie things and so transformeth a mans hart that it maketh him heauie to al euil and svvift to all good things and giueth him a tast in those thinges that belong to almightie God and a disgust of those things that be of the vvorld as S. Augustine declareth in the beginning of the ninth booke of his Confessions vvhere he recounteth of him self saying that al vvordlie things gaue him discontentment in comparison of the svveetenes vvhich he found in God and of the beautie of his house vvhich he so greatlie loued This is that vvhich spiritual persons feele euerie daie by experience vvhoe at the time that they haue anie greate deuotion find them selues exceeding prompt and redie to al that vvhich is good and verie vnvvilling to anie thing that is euil and so in the one they find great contentment and in the other great displeasure So that for this one of the chiefest cares of him that desireth to goe forvvards must be that he procure to keepe and encrease this noble affect of deuotion by al such means as possiblie he may for so much more easie shal the chaungement of his hart be vnto him hovv much more he shal haue it deuoute And therfore as those that mind toe vvorke or print anie thing in vvaxe doe first make it soft and supple betvvixt their hands and then straite giue it the figure that they list so likevvise he that vvil labour his hart and print in it the Image of verttue must endeuour to make it soft vvith the heate of deuotioÌ„ so shal he doe vvith it vvhatsoeuer he desireth So vve see that al such as pretend to vvork anie thing in a matter vvhich is difficult hard of it self doe vse this manner of proceeding So those that purpose to breake anie hard stone doe first soften it vvith fiar and vinager and then doe set vppon it vvith theire yron tooles and instruments to breake it Those also that vvil make right a staffe that is crooked doe first make it supple and pliable at the flame of the fiar and then bend it as it pleaseth them Moreouer hovv can a smith vvork on so hard a mettal as yron is vvithout the heare of his forge vvith this heate he doth mollifie the hard yron and so maketh it pliable and obedient as yf it vvere vvaxe to the strokes of the hammer In so much that the one vvithout the other vvould not suffice for his office because the hammer vvithout the forge vvere as men saie to strike vppon cold yron and the forge vvithout the hammer vvere to soften the yron but not to change the forme and figure thereof And therfore these tvvo things be in theire manner necessarie to our purpose that is the hammer of mortification to breake and make right the euil inclinations of nature and the fiar of deuotion to make the hart softe and obedient to the blovvs of the hammer I haue laide doune these things vvith so manie vvords and comparisons because it seemeth to me that heerein consisteth the key of this affaire and heere-hence is discouered more cleerelie hovv great necessitie vve haue of this deuotion for the chaungment of our life and consequentlie hovv the bringing vp of nouices and of such as being a nevv life is far other then it ought to be vvhen vve take no care to traine them vp in those exercises OF DIVERS MEANES VVHEREBY to get Deuotion and first of the vse of the holie Sacramentes IT then remaineh novv that vve speake of those meanes by vvhich vve may obteine this good effect of deuotion amongst vvhich meanes the first is the vse of the holie Sacraments especiallie of the blessed Communion because the proper effect of this most noble Sacrament is the spirituall refection of the sovvle vvhich is a singular and verie excellent denotion for somuch as the same doth cherish strengthen vs giue vs breath for this viage And here a good maister may take occasion to saie much as vvel of the inestimable vertue of the holie Sacraments as also of the maÌ„ner hovv vve ought to prepare oure selues for the receauing of them because he that approcheth to them as he should can not but receaue most greate visitations illuminations of almightie God But cheefelie before CoÌ„munion after the same it becommeth vs to haue more particular recollection and praier because heere is som times receaued such a svveete and maruailous refection that it dureth aftervvards for manie daies And he that hath not yet tasted of this svveetenes let him beleeue that he hath not arriued to feele the most noble effect of this Sacrament sith that holding this honie combe and this bred of Angels in his mouth he hath felt nothing that surpasseth nature Of the meditation of heauenlie things THE second means that serueth for this is the Meditation and consideration of spiritual things as the holie doctor S. Thomas expressie determineth especiallie of almightie Gods benifits of the life of our Sauiour Christ c. Because of this consideration of our mind and vnderstanding resulteth and riseth in our vvil this good affection and feeling vvhich vve call deuotion This is then one of the first things vvhich the maister must giue the nouice to dooe that by this means deuotion maie be so printed in his hart that he neuer forget the same at anie time like as nature beginneth to fassion the bodie of a liuing creature from he hart because life doth proceede from the same to al the other membres so must he begin this spirituall life by Praier and Consideration seeing that from hence he shal dravve the spirite of loue

Selected quad for the lemma: book_n

Text snippets containing the quad