Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	faith_n	justification_n	4,667	5	9.6727	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23406	The audi filia, or a rich cabinet full of spirituall ievvells. Composed by the Reuerend Father, Doctour Auila, translated out of Spanish into English; Audi filia. English	John, of Avila, Saint, 1499?-1569.; Matthew, Tobie, Sir, 1577-1655.	1620 (1620)	STC 983; ESTC S100239	370,876	626

Iesus Lord but by fayth inspired as S. Paul sayth yet not doing that which our Lord commaunded they were not in state of grace it followeth cleerely that a man may haue Fayth without grace which S. Paul affirmeth also in another place where he fayth That if a man should haue the gifte of speaking tongues and should comprehend and possesse all knowledge and prophesie and haue all fayth so farre as that he could remooue mountaynes from one place to another and yet should be without charity all this were nothing And since it is certayne that the gifte of tongues with the rest which is there recounted is compatible vvith mortall sinne it stands not vvith reason that men should make it impossible for fayth to be without charity though it be true that charity cannot be without fayth They are the words of the diuine scripture That iustice is giuen by fayth but that it should be giuen by fayth alone is an inuention of men a very ignorant and peruerse errour Whereof our Lord did warne vs when he sayd to S. Mary Magdalen That many sinnes were forgiuen her because she loued much Which words are as cleare to shew that loue is requisite as there are any in the whol scripture to shew the necessity of fayth And that not only there must be loue in the iustification of a sinner but because loue is a disposition towards the obteining of pardon as fayth is they both must go hand in hand and of both did our Lord make mention in the conuersion of S. Mary Magdalen For at the end of the discourse he sayd Thy fayth hath saued thee go in peace Nor in that which our Lord sayd before That many sinnes were forgiuen her because she loued much would he say that it was because she belieued much giuing the effect the name of the cause since it is euident that our Lord hauing asked which of these two debters did loue him most who released the debt it was answered He to whom the more was released and not he to whome the lesse he was to haue concluded his discourse with speaking of loue and not of Fayth And if liberty may be taken for a man to say that he called Fayth Loue tearming the effect by the name of his cause let vs also take liberty to say that in those places of the Scripture where it is affirmed That man is iustifyed by Fayth Loue is to be vnderstood by the name of Fayth by considering in the cause the effect In plaine manner did our Lord speake heer vnles a man be disposed to hood wincke himself in so faire a light and he called fayth and loue by their owne names and both of them are requisite to iustification as we haue sayd already And our Lord did settle the same coniunction when he sayd afterward to his disciples The (c) Ioan. 16. Father himselfe loueth you because you haue loued me and haue belieued that I issued froÌ„ him And fince Fayth loue are both requisite to a man without doubt he will haue griefe for his sinnes as hauing grieuously offended God whome he loueth aboue all things as it is plaine by the example of S. Mary Magdalen and of other sinners who were comuerted to God Now (d) If this be well considered it wil ouerthrow the fancyes which the Caluinish haue concerning Fayth because both these thinges are requisite and others also which flow from them towardes the obtaining of Iustice therefore doth the holy Scripture sometymes name Fayth and sometymes Loue sometymes sorrow griefe of Repentance and sometymes The humble prayer of the penitent who sayth Lord haue mercy vpon me a sinner and sometymes the knowledge of the sinne it selfe I haue sinned O Lord sayd Dauid instantly he heard the word of pardon in the name of God But yet he who should be induced by this to say that sinne is pardoned by a mans only knowledge of the sinne should fall into no small errour since Cain and Iudas and Saul and many others did know their sinne and yet came not to obtayne pardon of it And so farre without all ground is it for them to say That by only Fayth it is obtayned in respect that the Scripture doth in some places make mentioÌ„ of Fayth alone as it is that for the same reason we might also exclude fayth out of this businesse as being vnnecessary because in other places the Scripture sayth That sinnes are forgiuen by pennance other meanes without making any mention at all of Fayth But (e) The doctrine of the Catholike Church concerning this point the truth of Catholike doctrine is this That both the one and the others are requisite as dispositions towards the obtayning of pardon and grace And if any man shall reflect vpon this That Fayth is named many tymes by way of attributing iustice to it and that by fayth we are made the sonnes of God and partakers of the merits of Iesus Christ and such like effects as do accompany grace and charity it is not because fayth alone is sufficient for it but because when the Scripture attributeth these effects to Fayth it is to be vnderstood of that Faith which is formed by charity and which is the life thereof Neither yet must these effects be attributed to Fayth as if necessarily vpon our hauing fayth we must haue loue because true fayth may remayne as hath beene sayd euen when grace and loue are lost which loue as S. Paul sayth is greater then either fayth or hope And when our Lord spake of fayth and loue as well in that passage of S. Mary Magdalen as in that other which we mentioned with his disciples he named loue before fayth giuing the precedent place of perfection to that which was the act of the will which yet after a sort is subsequent if it be compared with an act of the vnderstanding to which fayth belongeth It is also to be vnderstood that although the Sacraments of Baptisme and Pennance are necessarily to be receaued or at least a purpose of receauing them must be intertayned for the obtayning of that Grace which is lost the former by Infidells and the latter by belieuers who after Baptisme haue committed mortall sinne yet is there not in holy Scripture so frequent speach of them as of fayth for the reason which shortly I shall relate But yet neither is the mention of them forborne least any one should thinke that they were not necessary towardes the obtayning of Iustice S. Paul (f) Tim. 3. fayth That God saued vs by the Baptisme of regeneration and renouation of the holy Ghost and that Christ did cleanse his Church by the Baptisme of water in the word of life And it because the Scripture sayth That we are iustifyed by fayth we were to cast away the Sacraments as iustly were we to cast away saâ—th since it sayth That saluation and cleanesse is giuen by holy Baptisme But our Lord doth couple these

his passion and which doth worke in his most pretious (l) The benefit of the Passion of our Lord Iesus is conueyed to our soules by the Sacraments of the Holy Church sacraments is that we may thereby be able to pay all our debts to liue heere in the life of grace and afterwards in that of Glory But it is necessary that like the other Widdow we doe walke on maintayning good dispositions in our selues according to which euery one shall be sure to receaue the effect of his sacred passion which in it selfe is most sufficient yea and superaboundant CHAP. XIX Of the much which God the Father gaue vs in giuing vs Iesus Christ our Lord and how thankefull we ought to be and to help our selues by this fauour and to strengthen our selues thereby for the excluding of all desperation wherwith the Dinell is wont to assault vs. MVCH reason hath God to complaine and his Preachers to reproue men for being so forgetfull of this benefit which is so excellent as that for it we should giue thankes to God day and night For as S. Iohn sayth So God loued the world that he gaue his only begotten Sonne to the end that euery one who belieueth in him loueth him may not perish but haue eternall life All other blessings are locked vp in this as the lesse in the greater and as the effect in the cause It is a plaine case that he who gaue the sacrifice against sin did giue pardon to those sinnes for as much as concerned him and to whome our Lord gaue that he also gaue command ouer them And in (a) The great reason of our comfort fine he that gaue vs his Sonne and such a Sonne and so giuen and borne for vs will deny vs nothing that is necessary And he that hath not what is fit let him blame himselfe for to complaine of God he hath no reason For the vnderstanding heerof S. Paul sayth thus He that gaue vs his sonne will he not giue vs all things togeather with him Nay he sayd more He hath already giuen vs all thinges with him for in as much as concerneth the part of God all is already giuen pardon grace and heauen O (b) Lay vp these considerations at thy hart you men why do you loose such happinesse and why are you vngratefull to such a louer and for such a benefit And why are you slothfull in the preparation of your selues to receiue it Worthy it were of all reprehension that a man should goe naked vp and downe halfe dead with hungar and full of miseries and if when another had giuen him great legacies by his will whereby he might pay his debtes and depart from his wantes liue at ease he should yet remaine without enioying all this happines rather then trauell two or three leagues for the prouinge of that will Our redemption was made so copiously that although Gods forgiuing the offences which men coÌ„mit against him be a blessing which exceedes all humane conceite yet the payment which is made by the passion and death of Christ our Lord doth exceed the debt of man in valew much more then the highest part of heauen doth the lowest part of the earth as S. Augustine sayth It (c) This coÌ„parison in full of coÌ„sort to vs sinners was due to sinfull man that he should be fettered torne and killed and can you find in your hartes to thinke that these debtes are not well payd by the scourges tormentes and death of a man who was not only a iust man but man and God An inexplicable fauour it is that God doth adopt for his sonnes the sonnes of men who are but as so many little wormes of earth But to the end that we might not doubt of this fauour it is seconded according to (d) Ioâ—n 1. S. Iohn with another and a greater For he sayth The word of God is made flesh As if he had thus expressed himselfe you may not fayle to belieue that by spirituall adoption men are borne of God for in proofe of this wonder hearken here to a greater which is That the sonne of God ã€ˆâ—Šã€‰ made man the sonne of a woman So (c) Note also is it a wonderfull thing that a miserable little thing called man made of earth should arriue to heauen enâ—oying God and accompanying the Angells therein with vnspeakeable glory But yet a farre greater matter was it that God should be placed in the torment and ignominy of a Crosse and that he should dye betweene a couple of murthering theeues Whereby the diuine iustice was so entirely satisfied both by reason of the much that our Lord did suffer and chiefely because he that suffered it was God as that he both pardoned that which was past and doth further powre his benedictions vpon vs for the future But yet so as that our barrennesse must bring forth the fruite of good life worthy of heauen which is figured by the Sonne who was graunted to (f) Gen. 18. Sara when she was old and barren For the calfe which was sodden in the house of Abraham this being Christ Iesus crucified by the people who (g) The â—ace of the lewes descended from Abraham was of so much gust to God that of wrathfull he grew calme thereby and curses were exchanged into blessinges Because he receyued a certayne thing which contented him more theâ—â— all the sinnes of the whole world could displease him Why then O man dost thou despayre hauing for remedy of thy miseries for payment of thy debtes God himselfe humaned who is of infinite merit and who by dying put our sinnes to death much better then the (h) Iud. 16. Philistines were made to dye by the death of Sampson And (i) How infinitely good is God although thou hast committed as many sinnes as the very Diuell himselfe who thus would draw thee into despayre thou must take hart in Christ who is That lambe of God which taketh away the sinnes of the world Of whom it was prophesied That be would cast and as it were shoote all our sinnes into the lowest bottome of the sea and that he was to be anointed the holy of holies And that sinne should haue an end and then that Iustice should raigne for euer Yf then our sinnes be remooued be drowned and be dead vvhat cause can there be that such vveake and defeated enemies should ouercome and cast thee vpon despayre CHAP. XX. Of some meanes which the Diuell vseth against the remedy that is spoken of whereby to fright vs and how for this we must not fainte but animate our selues the more considering the infinite mercy of our Lord. BVT I already heare O Man that which thy weakenesse answeareth to what is sayd What (a) A shrewd obiection but mark the answear for it satisfyeth doth it profit thee sayest thou that Christ dyed for thy sinnes if the pardon therof be not applied to thee And though Christ dyed for

he that shal begin such a warre cannot bring in his company a thing of greater preiudice then pusillanimity of hart For he that hath this will be put to flight euen by shaddowes With much reason did God command in tymes past That when his people were in the warres his Priests should encourage them before they began to fight not by humane reasons of the multitude of their men and strength but by thinking vpon the (f) Firrne hope in God is the only souÌ„d receite against hart-breaking protection of the Lord of hoastes who holdeth victory in his hand and who is wont to conquere lofty Giants by little grasse-hoppers for the glory of his holy Name And agreably to this which God commanded the valorous S. Paul sayth to them who were entring into the spirituall warre Comfort (g) Ephes 4. your selues in our Lord and in the power of his strength that so being hartned you may fight the battailes of God with cheerefullnesse and courage So is it read of Iudas Machabaeus who fought with cheerefulnes and so he conquered And S. Anthony a man well experienced in theses piritual combats was wont to say That this spirituall cheerefullnesse was an admirable thing and a powerfull remedy towards the ouercomming of our enemyes For certain it is that the delight which is taken in doing of any worke doth increase a mans forces towards the doing of it Therefore (h) How necessary it is to haue alacrity and courage in the seruice of God doth S. Paul aduise vs thus Reioyce alwayes in our Lord. And we read of S. Francis that he reprehended such of his fryars as he saw to go sadly vp and downe as if they were ill contented and he would say to them He that serneth God should not be after this fashion vnles it were for hauing committed a sinne and if thou haue committed any confesse it and returne to thy former alacrity And of S. Dominicke it is also read That there appeared in his face a kind of cheerefull serenity which gaue testimony of his inward ioy This is wont to grow out of the loue of our Lord and from a liuely hope of his mercy whereby they are able to carry their Crosse vpon their backes not only with patience but euen with pleasure as they did whose goods were stolne yet they remayned content the reason of that was because they had lodged in their harts a better kind of riches in heauen Experimenting that which S. Paul sayd Being ioyfull in hope and patient in tribulation for (i) It is hard to haue patience in a longe-liued Crosse without hauing a great hope in God without the former men can hardly ariue to the later But when this vigour and alacrity fayleth it deserueth great compassion to see how men that walke in the way of God are full of vnprofitable sadnesse their harts being discontented and without gust in things that belong to God and vntoward euen to themselues and to their neighbours and with so little confidence in the mercy of God that there wanteth not much to make it none There are many amongst these persons who commit no mortall sinnes or very rarely But they say that because they serue not God as they ought and as they desire and by reason of the veniall sinnes which they commit they liue in such a fashion as we see But (k) A worse effect of an euil cause if the effects of superfluous sadnes be such as these they do men more harme then the faults themselues which they committed And that which they might preuent and cut off if they had discretion and courage they make to increase and so they fall out of one euill into another Such as they ought to procure and labour to serue God withal diligence if they see they fall let (l) This is indeed good counsaile them weep but not distrust and knowing that they are weaker then they thought let them humble themselues more and demand more grace and liue with greater caution taking help of the tyme past for the tyme to come There (m) Excessiue sloath doth sointymes also cast men afterward vpon despayre are many who on the contrary syde are carelesse and slothfull in seruing God and when they fall into sinne they know not how to help themselues but they go down into the pit of disconfidence and of greater negligence Whereas in very deed for the auoyding of despaire we must auoyd to be lukewarme and negligent in the seruice of God For (n) No man can haue a good hope who endeauours not to lead a good life otherwise as long as a man hath these rootes within him he cannot though he would neuer so faigne haue that vigour and strength of minde which (o) Note this point well groweth from a good and diligent life And if such persons would consider that they endure more (p) The Diuells Martyrs trouble by these sadde and despairing thoughtes which grow from melancholy then they should in cutting vp by the roote those cuill affections and dangerous occasions which hinder them from seruing God with feruour they would especially since they loue to fly from payne make choyce of those troubles which are annexed to the perfection of vertue to fly those others which follow vpon the want thereof S. Paul (q) â— Tâ—â—â— 4. sayth That the end of the law is Charity which proceedeth from a pure hart and vpright conscience and a fayth vnfeigned And he meaneth this vpright conscience to be hope as S. Augustine sayth giuing thereby to vnderstand that vnlesse there be a good conscience hauing fayth and loue and good works which flow from thence there (r) There may be in such men a fond daÌ„gerous kind of presumption such as the Sectaryes are acquainted with but no true Christian hope which is pleasing to God wil be no liuely hope which may giue vs alacrity and if there be any want at all of good conscience there wil be also want of cheerefulnesse and consclation which are caused by a perfect hope For although such a fearefull man be not slayne perhaps by sinne but do liue in state of grace yet he shall worke but weakely So as they who tell thee Belieue that God doth pardon thee and loue thee and then thou shalt be pardoned and loued with such other words as these doe (s) As Luther and Caluin hauedone their followers grieuously deceiue thee and they giue testimony that they speake by imagination not by experience or according to the doctrine of fayth And (t) A most certaine a most soueraign truth the not vnderstanding whereof makes so many cast themselus away by violent death such braueries as those for as much as they are not of God cannot hold a man vpon his feete when tribulation coÌ„meth if it be a sound one Strength of hart and the ioy of a good conscience are the fruites of a good life which they

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