Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	egypt_n	egyptian_n	pharaoh_n	1,451	5	10.1965	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00832	The lives of saints written in Spanish, by the learned and reuerend father Alfonso Villegas, diuine and preacher. ; Translated out of Italian into English, and conferred with the Spanish. By W. & E.K. B..; Flos sanctorum. English	Villegas, Alfonso de.; Ribadeneyra, Pedro de, 1526-1611.; Kinsman, Edward.; Kinsman, William.	1614 (1614)	STC 24731.5; ESTC S95676	392,335	715

of Stephen For he propounded his reasons with such a spirit and wisedome and resolued their arguments so cleerlie that they remained ashamed and vtterly confounded Where they should haue taken profit by the same they contratiewise tooke such indignation against him that they hyred certaine false witnesses to accuse him vnto the high priest Hereupon S. Stephen was taken and the witnesses accused him that they heard him speake blasphemie against God the Lawe and the Temple And they added also that he said that IESVS of Nazareth should destroy that sacred place and change the traditions and ordinances giuen by Moyses This was an apparant slaunder for this last they had not heard S. Stephen say but the priests said to themselues that it must be so since IESVS CHRIST had said so yet they wrong vnderstood him when he said vnto them Iohn 2. Pull downe this Temple and in three daies I will build it vp againe In these words our Sauiour spoke of the Temple of his body as the Euangelist saith that they should put him to death and on the third day he would rise againe Whereupon the false witnesses inâ—yted thereunto by the Scribes and Pharisies the enemies of S. Stephen deposed that he affirmed the ruine of the Temple and the change of the Traditions and ordinances giuen by Moyses This accusation being layd all they that sate in Counsell looked stedfastly vpon S. Stephen and they saw his face Cap 6. v. 15. as the face of an Angell glistering out of measure The high priest demaunded if this were true which they affirmed to him The glorious saint hauing craued audience reduced to their memories all the accidents that had happened to that people and the graces and fauours that they had receiued from God beginning at Abraham euen vntill that present time He made relation how Iacob going into Egipt with all his sonnes in the time of Ioseph flying from the great dearth which was in the land of Canaan remained there and inhabited in that countrie And how Ioseph being the dead the Egiptians dealt euill with them Cap. 7. wherefore God sent Moises to bring them out of that countrie to deliuer them from the hands of Pharao that kept them as slaues and made them to passe the red sea on the drie land hauing drowned all their enemies therein He told them also how God gaue them the law by the hand of Moyses who prophesied and said that God would raise a prophet of the people of the Iewes and that they should and must heare and obey him euen as they had done Moyses He also charged them with their vnthankfullnes toward God they hauing receaued of him so many great benefits and graces how they left to worship him and fell to adore Idols made with their owne hands how they had persecuted the prophets and killed many of them and finally he said vnto them You indeed do shew your selues to be their children for they were obstinate and stifnecked a-against the commaundements of Gods lawe and you be also like them resisting the Holie Ghost They persecuted the prophets that spoke of the comming of that iust and Holie Prophet of whom Moyses spoke likewise but you haue imprisoned that same iust and holie Prophet who was the true Messias and the CHRIST promised in the lawe and you neuer ceased persecuting him vntill you had put him vno the death of the crosse The scribes and Pharisies which sat in Counsell were so mooued that they gnashed their teeth against him shewing thereby their indignation and offâ—ing withall to lay violent hands vpon him S. Stephen lifting vp his eyes to heauen saw the glorie of God and IESVS CHRIST standing at his right hand as it were to shew him his power and fauour to helpe him in this sharpe conflict which he vndertooke for his sake The glorious saint could not conceale nor hyde it but certified them of the great glorie cap. 7. V. 55. saying Behold I see the heauens open and the sonne of man at the right hand of God When these diuelish and hard-harted people who awaited to find any occasion against the holie man that they might wreake and discharge all their mallice and rage conceiued against him had heard him speake these words they esteeming it to be blasphemie lifted vp their voices and said Let the blasphemer dye let vs put him to death and herein they fained to shew their zeale vnto the lawe and shut their eares as if they had heard some absurd speech against God or his honour But this was not all For as thought S. Stephen had beene indeed a blasphemer who the lawe commaunded to be led out of the cittie and there to be stoned they laid violent hands on that holie Deacon and with a furious vproare and noise they led him out of the cittie where the witnesses that had giuen in euidence against him gaue their garments to be kept by a â—ong man called Saul who seemed to be verie ioyfull that S. Stephen was put to death and then they began to stone him with stones The holie saint seing that his death approached lifted vp his eyes vnto heauen and said My Lord IESVS receiue my spirite Cap. 7. V. 59 60. This prayer he made for himselfe standing on his feet but when he whould pray for his enemies to the end they might see he prayed for them from his hart he kneeled on the ground and with a loud voice said O Lord pardon them this sinne for they know not what they doe Little did this his pious act mollifie the obstinate and hard harts of his aduersaries yea they rather threw downe stones vpon him like a shower of haile Some missed him some hitte him some hurt him others returned back and some stuck fast in his sacred head In this torment the blessed Martir ended his life His â—olie bodie was buried by some vertuous people shedding ouer him many sorrowfull teares Of this holie Martyr are read great matters in particuler treatises which S. Augustine S. Gregorie Nissen S. Fulgentius S. Peter Crisologus Eusebius Emissenus Nycetas and many other authors write of him All this and much more S. Stephen meriteth aswell for his many vertues as for the great zeale wherewith he preached IESVS CHRIST and his honour and also in the great charitie he shewed in praying vnto God for them that tooke away his life Hereof it came that his prayer was heard and was so acceptable to God for as S. Augustine and S. Iohn Chrisostome affirme the Catholique church doth at this day by him enioy S. Paul who was one of the furtherers of his death It is trulie said that S. Stephen was a deacon ordained together with sixe others by the Apostles when they gaue them the charge of the ordinarie seruices that dailie occurâ—ed among the disciples Moreouer S. Augustine writeth many miracles which God did by the merits of S Stephen but for that the greater part happened at such time as

the Virgin Mary Why then hauing bestowed so great a benefite on her should he deny her the grace of preseruation which was fitting and conuenient for her He exempted and priuiledged her from the paines of child-birth and from being turned vnto dust which be generall lawes was it not also reason that he should exempt and set her free from originall sinne Eua who was the cause occasion of all our euill as S. Anselme saith was created in grace is it meere then that Mary by whom we haue had so great good should be thought to be conceiued in sinne Moreouer they which be conceiued in originall sinne be called by the Apostle children of wrath and slaues to the deuill and to say so of the most B. virgin is a thing most inconuenient Further a good sonne ought to doe to his mother all the honour that he can and in not doing of it it seemeth he doth not intyrely fulfill the precept of God to honour his father and mother Our Lord IESVS is the true Sonne of the glorious Virgin and it is fit he should do that for his mother that any other good sonne would doe to his mother And though the B. Virgin was preserued from it therefore cannot we say that CHRIST was not her Redeemer for that in preseruing of her she was more deeply redeemed for there be two manners of redemptions one preseruatiue and the other subleuatiue or restoring The first is more excellent then the secoÌ„d for it is euident that one shall be more obliged and beholden to him that sustaineth him that he fall not into the durt and myre then vnto him that lifteth him vp out of it and then wipeth his cloths Likewise if God caused a Temple to be builded the most sumptuous and stately that euer any was in the world wherein to set the Arke of the testament which for that it was to conserue the Manna the table of the law and the wand wherewith Moyses did the miracles was to be couered with most fine Gold within without to be made of incorruptible wood more iust it was that God should giue rare and soueraigne perfections vnto the bowells and wombe wherein he would inclose his sonne and where his diuinity should inhabite in a manner ineffable If God commanded the children of Israel to be sanctified when they desired to come and talke with him it shall be then very iust that she who was to be the mother of God and cloth him with his humanity should be adorned with singuler purity God conserued the garments and shoes of the Hebrews in the desert for the space of 40. yeares so that they were neuer torne which thing he did for his honour much more fit was it he should preserue the soule of his mother to the end she should neuer fall out of his fauour or be without grace Ioseph made all the land of Egipt tributary vnto King Pharao except the land of the Priests signifying that our Lord redeemer ought to exempt from the tribute of originall sinne the B. virgin with whose flesh the true Priest after the order of Mâ—lchizedech should be clothed Our holy forefathers though they spoke many great commendations and praises of the B. Virgin yet said they not that she should not be conceiued in originall sinne neither hath any ancient Counsell made any decree or said their opinion in it This came to passe because God hath not declared all thing together at one time vnto his Church nor vnto the faithfull neither was it conuenient to be so Therefore he said vnto his Apostles after he had declared great matters vnto them at his last supper as S. Iohn writeth I haue many things to say but yet you are not capable of them your vnderstanding is not able to conceiue them the holy Ghost shall reueale them vnto you This was true for when the Holy Ghost came he declared all things that were fit for that time and continually doth declare and manifest things Those which are now laid open doe not contradict that which was discouered before yet are not all things which were before hidden and darkned with a cloud discouered and opened all together for some Counsels of our times doe declare some things belonging to faith which our forefathers did not And so the saying that the mother of God was conceiued without sinne was hidden and secret many yeares which was a thing not without cause The reason might be this That the common people was ordinarily so deuote to her that if it had bene published and affirmed in former times when things were not so well declared and when that they which had erred could not so well haue bene instructed and reformed as it is fit they should in such a case it might haue bene that the B. Virgin should haue bene adored for God To auoide this inconuenience it seemeth good reason this secret should be kept close At this present time the Church hath opened this secret in giuing leaue that we may hold and beleeue that the glorious Virgin was conceiued without sinne And when the Church graunteth this licence is it not necessary for vs which be so much obliged to her and trauell to serue her to seeke out such reasons and meanes how it should be And so much the more for that beside the former reasons alleaged there be many more which ought to enforce any curious person or man of an indifferent vnderstanding The first is that though the ancient fathers say not in plaine words that the B. Virgin was conceiued without sinne but rather seeme to infer the contrary for it was conformable to their time yet is it most sure that if they had written in our time they would haue said and written otherwise then that they now write for all that I say they all namely S. Bernard giue a note touching the Virgin saying that whatsoeuer is honorable and and can be said in praise of any saint ought to be attributed vnto her with surplusage and aduantage But being so as it is said that many saints after baptisme sinned not mortally as S. Nicholas S. Bernard S. Thomas Aquinas and others If it be said which is an Article of the Catholicke faith that S. Iohn Baptist and Ieremie were sanctified in their mothers womb it is apparant by the rule giuen that this and much more may be said and beleeued of the B. Virgin Then shee was not only sanctified in her mothers womb but also preserued from all sinne He spoke not much from the purpose that said That when IESVS CHRIST said by S. Iohn Baptist that among the sonnes of women there was not a greater arose then Iohn Baptist though the Greeke text saith no prophet yet the Latine text from which it is not lawfull to appele saith none borne of a woman theÌ„ the B. Virgin being greater and more holy then Iohn Baptist as all confesse and graunt when our Sauiour saith none arose she is excepted for she

for the which it is fit those saints should be nominated and none other And it seemeth to be the ordinance of God that in some particuler citties and prouinces the feasts of sundrie saints should be celebrated As through all Spâ—ine the feasts of S. Isâ—â—dore and Ildephonse are celebrated At Toledo is kept the feast of S. Eugenius and at Alcala the feast of the two saints Iustus and Pastor The Popes do also obserue the same order in Canonization of saints concerning the saying of their office and solemnising of their feast For although he that is canonised is to be holden and reputed a saint of all Christians vnto all whom it is comaunded that they honour him as a sainte yet for the celebration of his feast a place is set downe and assigned or els a particuler congregation As to S. Francis of Paula founder of the order of the Minimes his feast is kept in all the places of his religion and in some citties as in Towers in France where he died Of S. Catherine of Siena also who is canonised and her feast is kept through all the order of preachers and in the cittie of Syena in Italy Of S. Romualdus founder of the Calmaldoly whose feast is sollemnised in all the monasteries of his religion and in the cittie of Rauenna where he was borne and in the towne of Fabriano where his body lieth yea not long agoe Pope Gregorie 13 hath granted a plenarie Indulgence to all Christians both men and women vpon the feast day of the said Romualdus which is on the 19 of Iune that shall visite the Churches of the monasteries of the Calmaldoly aswell of monkes as of nonnes And the like is also of many other saints Notwithstanding all this dilligence of the Catholique Church there remaine many thousands of saints of whom is kept no feast nor comemoration neither in generall nor in particuler yea of many there is no memory nor knowledge Of these then which be an infinite number is celebrated the feast of all saints Which is a reason of great consolation for afflicted and tormented mindes for though when the sacred scripture maketh mention of those which be saued it is done with such restriction and limitation that it maketh the most valiant to tremble and desmaieth the faint and weake harted As it is said of them that departed out of Egipt that of so many thousands two only entred into the land of promise and also when CHRIST saith that the gate of heauen is narrow and the way by which we go thither straite As also when he speaketh of rich men and saith that it is more easie for a Camell to passe through the eye of a needle then for a rich man to enter into heauen As also the parable of the ten Virgins of which sine were excluded out of the gate Yet this I say is matter of great consolation Tho vvald de Sacram tit 16. Gab de canon misse Pighius Coent Vers 13. Eck enchir Cap. 15. Castiâ— lib 13. cont heres to see that the holie saints be so many that there cannot be feasts performed vnto them all through the whole yeare and that they must haue a particuler daie allotted for them all in which the Church singeth for the Epistle a lecture of the Apocalips of S. Iohn where it is said that euerie tribe had so many thousands of saints in heauen The third reason why the feast of all saints is kept is for that we be much bound vnto theÌ„ for many graces and fauours which we continually receaue of them and by their meanes for that cause it is conuenient that in their memory we make some feast reioice for the ioie which they haue by posessing the presence of God in heauen This obligement and bond is so great that before this sollemnitie was instituted by Gregorie or Boniface some Catholiques and deuout Christians were in particuler perswaded to celebrate such a feast of which number S. Angustine was one who saith in a sermon my deare and louing brethren we celebrate the feast of all saints vnder one sollemnitie of whose company heauen reioiceth Serm. 27. tom 10. and the earth is made happy by their aide and the Church renowned by their triumphes That the obligation and bond which we haue to the saints is great we may see by this that not speaking of the fauours and graces which we all receaue of God by their merits and intercession there is not a man in this world if he look into his life but he shall find himself obliged to some particuler saint it being certaine that God for his sake hath done him some good Moreouer it is a cleare case that we be bound vnto the saints hearing CHRIST say of them Luk 15. that they feele an accidentall ioy euery time that a sinner doth repent By which we may gather that if they feele such ioy to see a sinner bewaile his sinues with teares to knock his breast to sigh and lifte vp his voice to heauen if this musick please them so much that for the same they make publike ioy and sollemnise his conuersion what Iubiley triumph and sollemnity make they when such a sinner is freed clearly from his sinnes and from the prison of the body and entreth into heauen If the saints reioice so much at our good it is very fit that we reioice by celebrating their feastes The fourth and last reason why we celebrate the feastes of all the saints is because we should imitate them When the poore man seeth the treasors of the rich his pouerty is more apparent and manifest and the sinner seeth his defects better when the vertues of the saints are represented vnto him The Catholike Church celebrating the feasts of the saints Greg naz orat in Athanas S. E pihhere 26. Basil hom in 40 m art doth not only intend to honor them and God in them but also would lay them before vs for a patterne and example to the end we should imitate them if we would go whither they be gone and be saued as they are saued and posesse Gods glory as they possesse it Assueredly we may say that many that are called the disciples of CHRIST indeed be ChristiaÌ„s for that they be Baptised haue faith in workes are Pagans disciples of the diuell blinded and deceiued and that their consciences be harquebuze proofe as may be seene by that which followeth In this feast of the sollemnitie of all saints the Church readeth a Ghospell which was the first that IESVS CHRIST preached in the world conteineth the despising of all temporall things and as S. Augustine saith compriseth the somme of all that which is necessarie for the perfection of a Christian He staieth not on that point but beginning to preach his new law and Gospell teacheth vs all to make small account of things present and to make most reconing of things to come to extirpate the loue of terrene goode

the eight daie After he had bene visited and adored by the three kings on the thirteene daie and after he had bene presented on the 40. daie in the Temple of Ierusalem S. Ioseph and the B. virgin with their litle child being returned vnto Nasareth the Euangelist S. Mathew saith that an Angell of our Lord appeared to S. Ioseph in his sleepe and said vnto him Arise and take the child with his mother Mat. 2. v. 13. and flie into Egipt and staie there vntill I bring thee word for Herod will seek to kill the child God hath great care of his friends vnto whom he sheweth the remedy before the hurt God being omnipotent was able to haue made Ioseph and the virgin with the litle child to haue remained saffe in Nasareth by miracle but he doth not alwaies miracles where prouision may be made by mans help This you maie perceiue in Abraham who feared to be murthred in Egipt for his wiues sake who was very beautifull for the Egiptians if they had knowne she had beene his wife would haue killed him and taken her awaye bad her saie that she was not his wife but his sister He might well saie she was his sister for the neere kinred that was betweene them The holie man Ioseph did not staie long to execute the commaundement of God but gaue notice of his reuelation vnto the blessed virgin and without staie they trauelled with their infant into Egipt and there they stayed in secret manner vnto the time of Herodes death The old Adam broke the commaundement of God Gen 3. and fled from him but the new Adam to fullfill the commaundement of God went to hyde himself and laye hid as a stranger for certaine yeeres in Egipt This was done for the consolation of the saints that they should not wonder if they were forced sometimes to flye and if at any time they lye hidden or secret it is no great matter since they be in a strange land But if they will be in all places happie and secure let them haue the child IESVS in their companie though it be in the land of Egipt as Ioseph and Mary had who were well intertained and much made of by that barbarous nation for the child IESVS sake who they had with them A delinquent or offender flyeth often vnto the Church for succour and some times he will take a litle child if he can and get with him vpon some steeple or tower The people will shoot no harquebuze or arrow at him least they might kill the child but they will rather giue him victuals to eat least the inocent child should dye for hunger So also if a iust man seing himself persecuted take IESVS CHRIST which is the child with him in this life he shal be secure and saffe but if he staie to take him in the other life then he shal be potent and strong and then it will litle help to seek to take him vp as it is to smale purpose for them which be in hell to praie vnto God CHRIST in this life maie be taken vp as a litle child and he that shall haue him in his companie maie be secure and assured to haue meanes and remedies to be deliuered out of all dangers and perrills that can come vnto any man Lib 16. Cap 7. though all the men on earth and diuells in hell make warre against him Iosephus saith in his book of Antiquities that Herod had bene busied with controuersies that he had against his owne sonnes for the succession of his kingdome and had bene enforced to go to Rome to defend his allegations before the Emperour Caesar Augustus And when he had ended that varyance he began another with the children of the citizens and inhabitants of the territorie of Bethleem Herod called then to his remembrance the three kings which came to seek the new borne king of the Iewes If they had said he had bene in a stable and layd vpon a litle haye it might be he would not haue regarded it but the wisemen told him that they sought the king of the Iewes who was latelie borne Herod kept that kingdome by tyrany and force not comming to it by kinred or bloud for he was a stranger borne yet he had receiued the religion of the Iewes obserued their lawe He knew that people looked for the Messias and king which should set them at libertie and deliuer them from all opression which he vnderstood temporally when he heard the three wise men saie that this king was borne he grew into a great suspition and sought by all meanes to know of the law where this king should be borne and he being told by them that he should be borne in Bethleem he sent the kings thither apointing them to returne vnto Ierusalem and to certifie him where the new king was to be found because he also would go to adore him The cursed wretch said this in deceit because he would haue murthered him The mallice of man cannot preuaile against the wisedome of God for he was so blinded that he had not the reason to send a messenger of his owne with them to certifie him of their doings It happened after that the kings warned by God returned vnto their owne countries by another waie Herod seing that the kings had mocked him and douâ—ing vtterlie to loose his kingdome he called all his captaines and men of warre and as Basill Bishop of Seleucia saith who is alleadged by Simeon Metaphrastes he spake to them in this manner I haue oftentimes had experience my louing seruants and friends of your courage and valiant harts in the affaires which haue happened in my kingdome though they haue bene many and of great difficultie in which you haue not refused to aduenture your liues in my seruice At this time is fallen out a most important busines vnto which if I giue not remedie I shall remediles loose this my kingdome and you your king who hath alwaies shewed you many fauours and graced you and studieth still to do you many more Now it shall appeere if you be as desirous to serue me and if you account your selues valiant souldiers now is the time to shew your valour for euen in mine owne house is a great mischief readie to oppresse me Know then that my royall estate is secretlie threatened yea the vtter subuersion and ouerthrowe thereof There is no open warre proclaimed or made against me neither am I assailed by any publike enemie but a child who is not yet two yeeres old threateneth to depriue me of my crowne and of the scepter of the kingdome of Israell He is borne in the cittie of Bethleem and there he remaineth at this present time and of this child haue the prophets said that he shal be king of Israell and that he shall set my crowne on his head and shall take the scepter of the kingdome out of my hand I feare the prophets because I haue not seene their words

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