Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	faith_n	holy_a	1,533	5	5.3032	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21050	A treatise of benignity written by Father Francis Arias ... in his second parte of the Imitation of Christ our Lord ; translated into English.	Arias, Francisco.; Matthew, Tobie, Sir, 1577-1655.	1630 (1630)	STC 742.7; ESTC S1497	83,775	312

faith as this in Israell And many shall come from the East and from the West and from all the parts of the world out of the nations of the Gentiles and by meanes of faith and obedience to my Ghospell shall sit in company of Abraham Isaac and Iacob and the rest of the Patriarches and shall raigne with God and on the other side they who be the children of the kingdom which are the Iewes who desceÌ„d from the Patriarchs and to whom the promise of the Messias and of his celestiall kingdome was made shall the most part of them be excluded from that Kingdome and shut vp into eternall torment Christ our Lord praised the faith of the Centurion for the reproofe of the infidelity of those Iewes who belieued not in him at all of the weak faith of some others who belieued in him and to confound them by this example and to mooue them to penance for their fault and to perswade with them who belieued not and to encrease their faith who beleeued And so he was pleased to expresse himselfe to this effect This Centurion being a Gentile and not hauing read the Prophets nor hauing been brought vp in the Lawe of God nor in any discipline but of the warre and not hauing seene my workes and miracles but onely heard relation of mee hath beleeued my truth and my power with so great and so firme a faith and on the other side the children of Israell who are descended from the Patriarches who haue read the Scriptures and know the Prophecies which speake of mee and who were looking for mee and haue seen my miracles and heard my doctrine some of these haue not belieued in mee nor will receiue my truth but persecute the same others haue beleeued it so imperfectly that none of them hath arriued to so great a Faith as this man hath and as he confesseth in honour of mee They I say notwithstanding the many causes motiues which they haue had to beleeue my truth with a perfect faith haue not beleeued it as they ought and this man hauing had so few motiues as he had to beleeue in me hath beleeued with so great perfection that he hath farre outstripped all the rest And therefore this man though but a Gentile and all the other Gentiles also who throughout all the parts of the world shall be conuerted to mee and shall be like this man in his faith and obedience to my word shall be admitted into the Kingdom of heauen in company of the holy Patriarches whom they haue imitated and on the other side the children of Israell who according to the extractioÌ„ of flesh blood descend from Patriarches if they doe not penance and reforme their infidelity and disobedience by true and constant faith and reall subiection to my commaundments shall be excluded from the Kingdome of heauen and condemned to eternall torments In this sort did Christ our Lord praise the faith of the Centurion and thereby did he correct the infidelity or at least the weake faith of the Iewes And he did it with much reason for the faith of this man was so great that some of the Saints conceiue that he did truly know and beleeue the diuinity of Christ our Lord and that it was couered with the veile of his sacred humanity For thus saith Saint Hierome The wisdome of the Centurion is discouered in that with the eyes of faith he saw the diuinity which lay hid vnder that veile of humanity And the same doth Saint Augustin confesse saying in the person of the same Centurion If I being a man subiect to others haue yet power to commaund how much more hast thou it Ã´ Lord whom all the powers of the earth obey and serue Wee are to profit by this example of Christ our Lord in praising such seruants of God as liue in a more eminent degree of vertue then the state and condition of their life seemeth to exact at their hands for the admonishing and correcting of others who by reason of their vocation and of the parts and gifts which God hath bestowed vpon them were obliged to greater vertue As when for the correcting of some Prelate who may be straight handed in giuing almes and negligent withall in the gouernment of his subiects we may praise some Lord who being a secular man is yet most liberall in giuing almes and most vigilant in procuring that his seruants and vassailes may be vertuous And as if for the reproofe and amendment of a Religious man who were remisse in making Prayer and doing Penance and were full of tepidity in the exercise of vertue and imperfect in the performance of his Obedience we should praise a secular Cauallier for being much giuen to prayer and diligent in the mortification of himselfe and full of feruour in the exercise of vertue and very obedient to his Ghostly Father For we frame the reason after this manner If a Lord or a Cauallier being a secular man be of so great recollection so great vertue such purity of life such diligence in the doing of good workes his vocation not seeming to bind him altogether to it how much more reason is it that a Prelate make himselfe a possessor of these vertues whom his state obligeth to be a perfect man and a Religious person whom his Religion obligeth to procure to be perfectly vertuous And so to reforme some very wise and learned man who wanteth spirit and deuotion we may praise a man who is wholly ignorant but yet full of the spirit of God and of true deuotion saying If this rude creature hauing so little knowledge of God and of his workes and mysteries and being able to vse so little discourse of reason haue yet so great loue of God and so great feeling of his goodnes and of his mysteries and workes so great gust of diuine things and maketh so great estimation of vertue and spirituall blessings how much more is it reason that a wise and learned man to whom God hath giuen so great wit knowledge for the comprehending of truth both diuine and humane and so great light of reasoÌ„ to discourse and passe by meanes of visible thinges to the knowledge of such as are inuisible and by the creatures to come to the knowledge and loue of the Creatour haue such deuotion as was said before or at least procure to haue it In this sort did the Apostle S. Paule following this example of Christ our Lord coÌ„mend the Gentiles who were conuerted for the most excelleÌ„t vertues which they had and the admirable workes they did and for those most high gifts which God had communicated to them by meanes of their faith to the end that so the Iewes who were in their infidelity might know their errour and be in confusion for their wickednes and might be awaked by the vertue of the Gentiles and encouraged to the incitation thereof This did he signify by saying Rom. 11. For as much as I

corrupt intention OVr Lord shewed great Benignity in yeelding so liberally and sweetly to all that which the persoÌ„s who came to him desired of him with good intention and true desire of finding remedy by his meanes but he discouered it much more in yeelding liberally to that which was desired of him with a corrupt minde and with a meaning to calumniate him and to drawe some word out of his mouth or to note some action wherby they might defame him and condemne him to death There came to him a man of the Lawe Luc. 10. after a counterfeit manner to tempt him and he asked him what he was to doe for the obtaining of eternall life but our Lord did not discouer his treachery nor reprehended his wickednes but graunted that which he desired instructing him with wordes full of sweetnes concerning the truth of what he was to know and doe for the obtaining of eternall life There came a Pharisee to him Matth. 22. who was learned in the Lawe to aske him which was the greatest commaundment of the Lawe and he came with a malitious minde and not with a desire to vnderstand the truth but to finde matter whereof to accuse him And yet he without shewing any feeling or disgust either in his countenance or wordes did answere to the questioÌ„ with much facility suauity and he taught him the truth The Pharisees did often inuite him to eate with them Luc. 7. 11. Matth. 22. not with charity but with a peruerse and malitious intention which was to see if he did or said any thing which might be taxed and finding nothing whereof they could take hould wherewith to hurt him they procured to serue themselues of his piety and religiousnes towardes the making good their ill purpose and therefore they inuited him vpon their Sabboth daies and would place sicke persons before him to the end that curing them vpon the Sabboth they might accuse him for not obseruing it And our Lord knowing the malice and wicked intention wherewith they inuited him did not yet excuse himselfe from going but with great facility graunted the suite they made accepted their inuitation and he went to their houses and did eate with them and comfort them by his presence illuminate them by his doctrine and edify them by his example And though he vsed most exact temperance in eating and drinking yet to accommodate himselfe to them to shew himselfe affable and benigne towards them he fed vpon those ordinary meats which they vsed And euen this was a proofe of his very vnspeakeable Benignity that coming into the world to suffer for man and carrying such an intense loue towards the Crosse and such a most ardent desire to abstaine from all earthly comfort and regalo and to take all that to himselfe which was most painfull and grieuous that so he might suffer the more for man and satisfy the diuine Iustice more perfectly and discouer and exercise that loue so much the more which he carryed both to the eternall Father and to the whole race of mankinde yet neuertheles he did in many things remit much of this rigour at some times and did both in his feeding and cloathing serue himselfe of ordinary and vsuall things so to shew himselfe more appliable and sweet towards them with whoÌ„ he conuersed and fed to make himselfe more inuitable by all men and to giue them all the greater hope of their saluation So saith the venerable Abbot Euthymius It was fit that our Lord who came to take away finne should be benigne and sweet and that he should accommodate himselfe to the weakenes of men to gaine them for heauen as he did and for this cause he went to the table of sinners and fed vpon their meates though he did it in a most temperate and religious manner as it becometh holy men to doe And although at times he condescended thus to the vsuall custome of men for the winning of them he did not for all this giue ouer his manner of austere and painfull life which he also exercised at certaine times as namely during those forty daies which he fasted in the desert This was said by Euthymius wherby it is coÌ„firmed that so to admit of the inuitatioÌ„ of sinfull people and especially such as did inuite him with a malitious minde as if it had been but to eate with them was a worke of supreme Benignity whereby he shewed his most sweet loue in the strength whereof he had a meaning to coÌ„fort and saue all the world Especially he shewed this vnspeakeable Benignity in the time of his Passion For being in the house of Caiphas Matth. 23. Luc. 22. before that Councell of vniust Iudges they asking him whether he wore Christ and the Sonne of God or no our Lord seeing that they asked it not with a desire of knowing the truth or for the doing of Iustice but onely from his answere to take occasion of blaspheming him and condemning him to death and accusing him to Pilate to the end that he might execute that vniust sentence which they had giuen against him And obseruing that by reason they were so wicked so vaine and proud they were most vnworthy of any answere yet neuertheles that soueraigne Maiesty of Christ the Kinge of glory refused not to giue them answere and disdained not to speake to them but in very modest wordes was content to declare to them who he was by saying thus Herafter when my Passion is at an end the Sonne of man shall be sitting at the right hand of the power of God which was as much as to say that he was to raigne discouer his power and authority as he was God coequall to the eternall Father And they enducing another question hereupon saying Therefore belike thou art the sonne of God he answered also to that saying your selues say that I am so which was to answere truth but with very modest and humble words whereby though he gaue to vnderstand that in very truth he was the Sonne of God yet he affirmed it not expressely as it was fit not to doe to such as would not profit by it though the answere had been more expresse cleer And by answering them after this manner he also shewed his inclination to answere them more plainely and directly to what they asked if they would haue knowen the truth to haue beleeued it And this he signified by saying If I tell you what you aske you will not beleeue mee and if I aske you any thing to the end that I may teach you truth you will not answere mee Our Lord by answering these questions which were asked by Iudges so wicked so cruell and so vndeseruing of any respect at this hands did shew how free his heart was from all passion and choler since he answered with so great serenity peace of minde and therby he preuented that aspersion which they would haue cast vpon him if he had been wholly

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