Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	call_v	mount_n	zion_n	90	3	8.8991	4	false

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

of his Mother vpon the day of his espousall And therfore because according to the history it cannot agree to Salomon who was a sinner we must necessarily since the Scripture cannot speake vntruth vnderst and it of another true Salomon who was Christ and that with great reason For Salomon doth signify peaceable that name was imposed vpon him because he made no warrs in his time as his Father Dauid had done And therfore God was not pleased that Dauid who was a (f) Not of cruelty towards his subiects but of conquest ouer his enemyes man of bloud but his peaceable Sonne should build that famous Temple of Hierusalem wherein he would be adored Now if the name of peaceable were imposed vpon Salomon because he was peaceable according to the peace of the world which sometymes wicked Kinges maintaine vpon how much more reason is this name due (g) Christ our Lord is the true Salomon the true Prince Peace to Christ who made the spirituall peace betweene God and maâ— to his owne so great cost the paine of all our sinnes which caused the emnity betweene God and vs falling headlong vpon him He also made peace betweene those people which had been so contrary to one another namely the Iewes and Gentils taking away that wal of emnity which stood betweene them as S. Paul sayth That is to say the Ceremonies of the old Law and the Idolatry of the Gentills To the end that both the one the other hauing left their particularityes and thâ—se rites which they deriued from their ancestouâ—â— might submit themselues to the new Law vnder one Fayth one Baptisme and one Lord hoping â—o participate the same inheritance as being all the sonnes of one Father of heauen who begot theâ— a second tyme by water and the Holy Ghoâ—â— with more honour and aduantage then they were engendred before of flesh by their Fathers to misery and shame All these blessinges came by Christ Iesus who is the pacifyer of heauen aâ—d earth and of one people with another and of a man with himselfe whose warre as it is mâ—â—â— troublesome so the peace is more desired Thâ—â— peace could not be made by the other Salomon but he had the name of the true pacifier only in figure as the peace of Salomon which was temporall is a figure and shaddow of that which as spirituall and which hath no end If then thou do well remember O thou spouse of Christ which in reason thou must neuer forget the Mother of this true Salomon who was and is the blessed Virgin Mary thou shalt find her to haue crowned him with a fayre garland giuing him flesh without any sinne vpon the day of the Incarnation which was the day of the coniunction and espousall of the diuine word with his sacred humanity and of the word being made man with his Church which Church we are From that sacred wombe did Christ issue as a spouse who riseth from his bed of state and he beginneth (h) Psalm 18. to runne his Carriere like a strong Giant taking the worke of our redemption to hart which was the hardest thinge that he could enterprise And at the end of this Carriere he did vpon the day of our Good fryday espouse (i) Christ espoused the Church to himselfe vpon the Crosse his Church by wordes de prasenti For which he had taken paines as (k) Genes 19. Iacob did for Rachel And then was she drawne out of his side when he was reposing in the sleepe of death as (l) Gen. 2. Eue was out of Adams whylest he slept And for this worke so excellent and of so great loue which in that day was wrought Christ called that day his day when he saith in the (m) Ioan. 8. Ghospell Your Father Abraham reioyced to see my day he saw it he reioyced thereat Which was accomplished as S Chrysostome saith when the death of Christ was reuealed to Abraham by the resemblance of his sonne Isaac whome God commaunded him to (n) Genes 22. sacrifice in the mount Moria which is mount Sion Then did he see this painefull day and he reioyced at it But at what did he reioyce was it perhaps at the scourges at theâ— afflictions and at the torments of Christ No it is certayne that the affliction of Christ was so great as to be sufficient for the making of any hart though neuer so cheerefull to be euen oppressed with compassion And if you belieue not me let those three beloued Apostles tell you this truth to whome he said My (o) Watt. 10. Mare 14. soule is sad euen to the death What did their hartes feele in themselues at the sound of that word which vseth to wound their hart with the sharpe knife of sorrow who heare it spoken but a farre off And his scourges torments nayles and Crosse were so full of torment to him that whosoeuer should see them though he had a most inflexible hart could not choose but be moued by them Yea I know not but that those very wretches that tormented him seing his meekenesse in suffering and their owne cruelty in afflicting must needs sometymes haue compassion of one that suffered so much and euen for them though they knew not that Yf therefore they who abhorred Christ might be afflicted by the sight of his torments vnlesse their hartes were made of hardest stone how shall we say of a man who was so greately Gods friend as Abraham was that he reioyced to see the day whereon Christ was to endure so much CHAP. LXIX Wherein he proseâ—uteth that of the former Chapter pondereth this passage of the Canticles in contemplation of the passion of Christ. BVT that thou mayst not meruaile so much at this do thou hearken to another thing yet more strange and which is expressed by these wordes of the Canticles That this garland was put vpon his heade in the day of the ioy or triumph of his hart The day of his so excessiue griefe as that no tongue is able to vnfold it doest thou call the day of his ioy And that no ioy which was counterfaite and exteriour only but they call it the day of the ioy of his very hart O (a) Note and learne hereby to loue God thou ioy of the Angells and thou full riuer of their delight in whose face they desyre to looke by whose most puissant waters they are swallowed vp by finding themselues within thee and by swimming in that ouer abounding sweetnesse of thyne and what is that at which thy hart reioyceth in this day of thyne afflictions At what doest thou reioyce in the middest of those scourges those nayles that dishonour that death Is it true perhaps that they did not afflict thee Yes verily they did afflict thee and more thee then they could haue afflicted any other though it were but euen for the delicacy of thy complexioÌ„ But because our miseries do afflict thee yet more then thyne owne

considered of dangerous poyson doth he drink who committeth sinne A most deformed and terrible face it hath in the eyes of such as truly consider of it and very able to afright any man though he be neuer so stout if he pause and consider with a liuely feeling what that is which he hath done thereby and against whom he hath done it and the promises of happynes which he hath lost and the threates of misery that hang ouer his head Dauid beholding these thinges doth cry out though he were full of courage My hart hath fayled me But this so great misery is noâ— left by God without remedy as hath byn sayd And to the end that he who needeth remedy may haue it I will declare somewhat of the greatnes of the mercy of God which he vseth towardes sinners that aske his pardon The Diuell will not faile to play his parte and will fright thee as hath byn sayd by representing the greatnes of thy sins But make thou no answeare only turne thy selfe to God and say For thy names sake O Lord pardon my sinne (b) A strange reason but so good is God as that it workes vpon him for it is great And if God wil giue thee grace to find out the mystery of these wordes certainly thou wilt be farre from despaire how much soeuer thou haue sinned Didst (c) Be sure to marke this well thou euer see or heare of any Tribunall of a iudge where a man being accused of many and grieuous crimes with intention that he might be condemned punished according to his demerit himselfe should confesse his fault and admit of the accusation and should take for the meanes of his pardon the confession it sâ—lfe of that very thing which the accuser did so much exaggerate and whereby he laboured so to condemne him So as thou art to make account that the guilty person speaketh thus O Lord I graunt all and I confesse that I haue sinned much but thou shalt pardon me for the honour of thy name And this course taketh effect with him both in respect of God and in regard of himselfe Our (d) A consideration of vnspeable comfort for vs. Lord God hath both iustice and mercy and when he beholdeth our faultes with iustice they prouoke him to wrath and the more sinnes we haue committed we vrge him to inflict the greater punishment But agayne when he looketh vpon our sinnes with mercy they mooue him not to anger but to compassion because (c) Noâ—e he doth not consider them as an offence of his but as a misery of ours And as there cannot happen to vs a thing that hurteth vs so much as sinne so also is there not to be found so fit an obiect for his mercy to worke vpon as the same sinne if it be considered as I haue sayd And so much more as we haue sinned so much more hurt haue we done our selues and so much more do we prouoke to mercy the hart which hath it and which is disposed to vse it as is the hart of our mercifull Lord who is the true shewer of mercies Know therefore now that the men who haue sinned much doe carry themselues in one of these two manners Some (f) Obstinate and insolent despayring sinners despayring of remedy like Cain do turne their backs to God and deliuer themselues ouer as S Paul sayth to all filthynesse and sinne and their hartes do harden dayly more and more against all goodnesse So farre at that euen when they are in the deep bottome of iniquity it neuer troubleth them but they take pryde therein and so much more is it fit to haue compassion of them as they haue none of themselues The thing which happeneth to these men is that whereof the scripture speaketh With the hard hart it shall go yll in the latter end And woe be to him who is to feele this yll for it were better for him that he had neuer byn borne There (g) The sinner who is penitent are others who hauing committed many sinnes doe by the help of God returne to themselues and wounding their hart with greife and being full of confusion and shame do humble themselues before the mercy of God and that with so much more humility and cordiall sorrow as their sinnes haue byn greater more And because God doth lodge his eyes vpon an humbled and contrite hart and when men are humbled he giueth them grace more grace he giueth to such as he findeth more humbled and the occasion thereof was the hauing committed so many sinnes which they confesse and bewayle but without despayre And they do thus alleadge and beg before the mercy of God That since their misery and ruine is very great his mercy may be also plentifull and very great Thus sayd Dauid Haue mercy O Lord vpon me according to thy great mercy Now because God as hath byn sayd looketh with eyes of mercy vpon the sinner who is contrite and humbled there doth he giue a greater pardon and a larger grace then where there were not so many sinnes nor so much humiliation Fulsilling that which S. Paul (h) Rom. â—â— hath sayd That where sinne abounded grace did superabound and thus a mans greater fall doth result to the greater prayse of God since he giueth him greater pardon and more grace And (i) A most soueraigne remedy against despayre where now is he who vnderstanding this will despayre for being subiect to many debtes since he seeth that the liberality and bounty of our Lord is more discouered more glorifyed in making such a large and generall release and that God taketh it as a point of honour to his Name to pardon and to pardon much Nay knowing that it is but iustice that our Lord and his Name should be glorifyed we will say without despayre yea and not without great confidence For thy name O Lord thou shalt pardon my sinne euen because it is great But (k) Note Now the glory which God draweth from hence doth no way grow from this sinne of ours for sinne is of it selfe a high contempt and a great irreuerence against God (l) See how artificiall the deer goodnes of God is to wicked mankind but this proceedeth from his omnipotent diuine bounty which draweth good out of euill and procureth that his enemies may serue him by giuing matter for his friends to prayse him Call to mind that when the people of God remayned in Egypt men found themselues in great affliction and they did but expect their death by the hands of their enemies who came close vpon them Yet Moyses sayd to them Feare (m) A place of Holy Scripture diuinely pondered nothing for these Egyptians shall perish and you shall neuer see them more And when the sea had drowned them and cast them vp vpon the shoare the children of Israel made a stand to looke vpon them And although they saw them yet they saw them dead and consequently

it for it walkes in darknes and it is obscured beyond (b) Thren 4. the black of coales according to that lamentation of Hieremy Least of all hath it the fourth condition since there is nothing so miserably little as to be a sinner who is nothing and lesse then nothing So that all the conditions of beauty being wanting to such a soule it will not faile to be deformed And because all those soules which are infused into the bodyes that descend of Adam be (c) Christ our Lord our B. Lady are excepted and therefore he vseth the word ordinary to oppose it to that other way which is extraordinary ordinarily sinners it will follow that they are all deformed CHAP. CVII How the deformity of sinne is so wicked a thing as that no force or law of Nature or of Scripture were sufficient to abolish it but only Iesus Christ in vertue of whome sinne was euer taken away and grace was giuen THIS deformity of sin is so hardly or indeed so impossibly to be taken away by the force of any creature that all of them togeather are not able to beautifye any one deformed soule Our Lord declareth this by the Prophet (a) Hier. 2. Hieremy saying If thou shalt be washed with salpetre and with abundance of sope yet art thou defiled in my presence The meaning whereof is That for the taking away of sinne neither the salpetre or the reprehensions of the Prophets nor the rigorous punishmentes of the old law nor yet the faire speaches and promises which God did make at that time were sufficient Men were defiled then in the middest both of their punishmentes and of their comfortes of threatninges and of promises For no man was iustified in the sight of God as S. Paul (b) Gal. 3. sayth by the works of the old law and therfore the soule could not haue such beauty in it as to make it desirable by Almighty God because there was a want of iustification which is the cause of beauty in a soule Now if in that law and in those sacrifices which were giuen by God himselfe beauty could be imparted to the soule it is euident that it must lesse haue bin in the law of Nature for as much as that had not so great remedyes against sinne and in particuler it had no written law But (c) No soule was euer purged for sinne but by the precious bloud of our Lord Jesus the beauty which then inhabited the soules of men as well vnder the law of Nature as that other which was written was obtained by the shedding of the bloud of that pretious lambe Iesus Christ our Lord who as S. Iohn (d) Apoc. 13. doth teach vs was slaine from the beginning of the world For although he dyed vpon the crosse in the latter dayes thereof for so the Apostles doe call the time of the comming of Christ yet is he sayd to haue beene slaine from the beginning of the world because euen from that tyme did (e) How the bloud of our Lord theÌ„ did worke before it was shed his death beginne to obtaine pardon and grace for them who grew to haue it So taking that vp as a man would say vpon trust which he would after pay vpon the crosse For God ordeined that as there was one Father who was the head and fountaine of sinne and death to all such as were to descend from him in an ordinary course so in like maÌ„ner there should be one by whome all such as desired might be free both from that mischiefe wherin the other had placed them and from those others also which they should bring vpon themselues So saith Saint (f) Rom 5. Paul That as by the inobedience of one many were made sinners so by the obedience of one many should be made iust And (g) Let the Protestant note this truth without passion as the obedience which Iesus Christ performed to his Father euen to the death yea and the death of the Crosse doth not only make men iust by a kind of resemblance but by giuing of true iustice so the hurt that Adam did vs was not by giuing vs an example only of sinne but by making vs through his sinne true sinners And so that which (i) Act. 4. S. Peter sayd That there is no other name vnder heauen then that of Iesus Christ wherein we may thinke of being saued is not only to be vnderstood from the time that God became incarnate but from the beginning of the world as hath beene sayd Since they who at any time haue beene in grace with God were so by the merits of this our Lord by (k) Fayth pennaÌ„ce are the meanes of applying the merits of Christ our Lord to a soule meanes of fayth pennance And although by the circumcision of Children Grace were giuen whereby they became iust and their originall sinne was pardoned yet was it not the circumcision alone which gaue the grace for that precious gift was reserued for the Sacramentes of the new law but (l) What that was which gaue grace in the old law it was A protestation of Faith in the Messias who was afterwards to come which protestation was to be made vnto him then And when after being growne in yeares they came to loose their grace by any mortall sinne they offered vp some such beast as God commaunded the bloud whereof was to be shed in the Temple Not to the end that it might iustify for that it had no power to do but that the sinner might protest the Faith which he had in that Lord who was to come And by this saith and by that inward sorrow for his sinns which God inspired he was made partaker of that pretious bloud of Christ which for the pardon of sinnes was to be shed Not (m) The same bloud of our Lord was the remedy also of sinne vnder the law of Nature only was there a remedy in the written law against sinne by faith and internall pennance as we haue said but also in the law of nature although it were not then required that their faith in our Lord should be so explicite But so also were there such exteriour protestations of their Faith as our Lord who would haue all men saued did inspire To the end that although the nations were diuers and their (n) In seuerall places seuerall externall rites may be vsed by the members of the same Church so that the Church allow the same as we see it is in Milan and many other places but the doctrine must be euery where alike externall rites were different yet the Sauiour and Mediatour betweene God and man as (o) 1. Tim. 2. S. Paul affirmeth might be but one CHAP. CVIII That Christ our Lord taketh away the deformity of the soule by his bloud and that it was conuenient that rather the Sonne should become man then either the Father or the holy Ghost and of the great force of

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