Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	father_n	receive_v	8,589	5	5.7408	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

handes And this they expect vnder such a title of more iustice as that if he deny them any thinge they are complaining in their hartes and do hold themselues agrieued why lest they forsooth seruing him so well he doth them not iustice by denying them any thing Let not this wicked pride seize on thee for (h) How God abhorreth Pride it is now long since God complaineth of it by Isay (i) Isa 58. saying They demaund the iudgements of iustice at my handes and they come to God and say Why haue we fasted and yet thou hast not behold vs we haue humbled our soules and thou hast not appreoued it But to the end that this so dangerous poison may not infuse it selfe into thy soule with others which do also flow froÌ„ theÌ„ce thou art to lay hold vpon that excellent doctrine which our Lord Christ Iesus deliuered in S. Luke after this manner Which of you hauing a seruant who goeth to plow feedes the cattell and your selfe comming from the field you say instantly to your seruant Goe thy wayes and take thyne ease and doth not rather say Go dresse my supper and make thy selfe ready to come and serue me till I haue eaten and drunke and then thou also shalt cate and drinke Doth peraduenture that maister stand thanking of his seruant for doing those thinges which he commaunded I thinke not Well then let it be so in your case and when you haue performed all those thinges which are inioyned say We are vnprofitable seruants and we did but that which we were obliged to From these wordes thou art to fetch a knowledge of how profitable a consideration it is for a Christian to hold himselfe the slaue of God since our Lord commaundeth vs so to call our selues And yet this must not be done with that kind of hart wherewith the slaue vseth to serue which is a hart of feare and not of loue For as S. Paul (k) Rom. 8. sayth You did not againe receaue the spirit of seruitude in feare but you receiued the spirit of adoption of the sonnes of God wherein you cry out to God say Father Father For as S. Augustine saith the difference betweene the old law and the Ghospell in a word is that which is betweene feare and loue Leauing therefore a part (l) To serue God for feare is lesse good to do it for loue is excellent this spirit of seruility because it belongeth not so properly to the sonnes of God and the spirit also of (m) He speaketh heere of filial fear feare as lesse perfect though it be not cuill since it is the gift of God to feare him euen for the punishments which he inflicteth do thou vnderstand by the name of seruant a person who is subiect to God by more strong and iust obligation then any slaue can be to his Lord how deare soeuer he haue cost him And (n) A faythfull and louing seruant well described looking euer vpon this whatsoeuer he doth well eyther within himselfe or exteriourly he will do it for the glory and to giue gust to God as a true-harted slaue will giue a iust account vnto his Lord of whatsoeuer he is able to gaine So also wil he forbeare to be slack or sluggish in seruing him vpon the present day notwithstanding that he had serued many yeares before Nor will he hold himselfe disobliged from the doing of one seruice in respect that he hath done another But as the holy (o) Luc. 17. Ghospell saith he carrieth a continuall hungar and thirst after iustice For he esteemeth all to be little considering both the much that he hath receaued and which the Lord in whose seruice he is hath merited By this meanes doth he accomplish that which S. Paul (p) Philip. â— saith of himselfe That forgetting those things which were past he gaue himselfe new spirites towardes the pursuite of that which was then to come He doth also know that from those thinges which he is able to do how great so euer they may be no profit accreweth vnto God nor is God obliged to esteem that which he doth if the works be considered as growing from our naturall power and strength since a man is not able to pay euen what he oweth And therefore doth the holy (q) Luc. 17. Ghospell say When you haue done all those thinges which you haue beene commanded say We are vnprofitable seruants and we did but that which we were bound to do I say (r) How the best man is indeed an vnprofitable seruant and in what sense againe he is not so vnprofitable in respect of God but for as much as concerneth themselues they gaine life eternall as shal be shewed in the next Chapter And in this sort vnderstanding the name of slaue thou wilt find it to be a name of humility of obedience of diligence and of loue And this feeling thereof had the sacred Virgin Mary when being taught by the Holy Ghost she (s) The vnspeakeable humility of the incoÌ„prehensible virgin Mary the B. Mother of God answered Behould (t) Luc. 1. heere is the slaue of our Lord let that be fulfilled in me which is agreeable to his word She confesseth her owne basenes she offereth vp her loue and seruice with a liberall hart without ascribing any thing vnto her selfe by way of any other honour or interest then only in being carefull to serue as a slaue in that which our Lord was commanding her for his glory All this did she feele within and this did she outwardly expresse by deliuering her selfe in the name of slaue S. Paul doth call himselfe and prize himselfe by this name when he (u) Rom. 1. sayth Paul the slaue of Iesus Christ And in a word so are al they who serue God to acknowledg themselues whether they be high or low vnles they be content that euen the seruice which they are doing proue to be of more preiudice then aduantage to them Procure therefore to profit by this truth and thou shalt find a powerfull remedy against the danger which groweth by occasion of good workes not (x) There is no danger in good workes but in the vanity of mans hart who doth them from the workes themselues but by the imperfection of such as do them And vse thou to say both with thy mouth and with thy hart very often I am (y) A iust and true acknowledgement which ought to be made by the hart and tongue of all true ChristiaÌ„s the slaue of God and I am so because God is that which he is and for a thousand millions of benefits which I haue receaued from his hand And how much soeuer I might do for him I should neuer be able to pay the least of those paces which he being made man did make for me nor the least of those torments which he endured for me nor the least sinne which he hath pardoned nor any other which he hath preuented

is a distinct thing from that wherby Christ is iust And from hence it commeth that although the workes which we did before were meane and of aâ—â— imperfect kind of goodnesse and which had noâ— in them any true iustice nor could deserue ã€ˆâ—Šã€‰ haue it as being of our owne stocke and store yet those thinges which now we do being oâ—â—â— in the state of grace are of so high valew and are workes so truely iust as that they deserue an increase of iustice according to that of (n) Apocâ— 22. S. Iohn He that is iust let him be yet more iust and they are worthy to obtaine the kingdome of God as it was sayd by (o) 2. Tim. 4. S. Paul That the Crown of iustice was kept for him This vnspeakable benefit do we owe to Iesus Christ but (p) See heer how honourable to Christ our Lord the doctrine of the holy Catholike Church is in the point of workes this is not all For as it is the ordinance of God that no man shall obtaine grace and iustice but by the merits of this Lord so is it also that none of them that haue it is able to increase or euen to conserue it but by their being vpheld by this Lord as a liuing member is by his head as the fruitful branch is by his vine and as the building is by his foundation For although by gayning grace and iustice for them he gaue them as hath beene sayd a good (q) Because God through Christ our Lord would haue it so title by the way of merit to the kingdome of heauen as also that they should obtaine by prayer that which they would aske as they ought yet if they had a mind to enioy the same and to vse it rightly they must not do it like people which would disband from their captaine or deuide themselues from their head or as if they could go vpon their owne feet alone without the help of any other No a soule must rely vpon and be vnited to this (r) Christ Iesus our Lord. blessed head to the end that (f) See the excellent immaculate doctrine of the holy Catholik Church Grace may be conserued to it and that from thence a certaine spirituall strength may come which may proceed and accompany and follow the good works that it shall do and without which those good workes cannot be meritorious as is declared by the Councell of Trent And by this meanes the prayers which that iust person shall make will be worthy of the eares of God and to obtaine that which the man desires Salomon (t) 2. Para. 6. did begge of God That he who should pray in the Temple which he had made on earth might be heard by God from heauen granting that which should be desired And the true and most excellent Temple of God is Iesus Christ our Lord in respect that he is man in whome as S. Paul sayth The accomplishment of diuinity doth corporally remaine That is it remayneth in him not only by way of grace as it doth in the Angells and in holy men but in another fashion of more weight and valew by the way of the personall vnion whereby that sacred humanity is raised vp to haue the dignity of being personated in the word of God which is one of the three persons of the Blessed Trinity This is that Temple whereof Dauid sayd God heard my voyce from his holy Temple And he that in this Temple shall vtter the speach of prayer which is inspired by his spirit and resting vpon him as a liuing member which demandeth succour by the merits of his head which is Iesus Christ this man I say shall be heard by God in the title of iustice as Dauid was and all iust men were who vvere euer heard But the prayer vvhich is made without this Temple (u) That is we must be members of Christ our head by being in the state of grace which requireth that we resort to the sacrament of pennance with harty sorrow for that sin which is past a firme purpose to coÌ„mit no more for otherwise insteed of receauing a Sacrament we should commit a sacriledg by whomesoeuer it be made is a oarse and prophane prayer and vnworthy of the ares of God And not being inspired by Iesus Christ it carryeth not that broad seale whereby ã€ˆâ—Šã€‰ should be warranted and held for iust in the â—btaining of what it askes And to the end that Christ in the quality of our aduocate may giue â—ispatch to our petitions it is necessary that on â—arth we be his liuing members and inspired to â—ray by him For although his mercy is so great â—hat many tymes he maketh the petitions of his â—ead members to be heard which are they that â—old the fayth of his Church but are not in state â—f grace yet heere we speak only of those which being made in Christ haue the dignity and the â—erit of obtayning what they aske And the hoâ—y Church our Mother well knowing the necessity that we haue of Christ in our prayers is wont â—o say to the Eternall Father at the end of hers Graunt vs this or that O God through Iesus Christ â—ur Lord. This did she learne of her spouse and maister when he (x) Ioan. 16. sayd Whatsoeuer thing you aske the Father in my name he will giue it you Let thankes O Lord be giuen to thy name â—ince through thee we are heard For thou doest not content thy selfe only with being our Mediatour to merit that grace for vs which we receaue by thee nor with being our head which instructeth and moueth vs to pray by thy spirit as we ought but thou also wilt be our (y) He obtayneth that we may be heard by our selues when we aske in his Name Bishop in heauen that so representing to thy Father that sacred humanity which thou hast and the passion which thou didst receaue thou mightst obtayne the effect of that which we desire on earth by our inuocation of thy Name So that as the holy Gâ—ospel sayd When (z) Matt. 3. Marc. 1. Luc. 3. our Lord was baptized the heauens did open themselues to him and although many haue followed in thither after him yet they are opened to none but by his meanes so may we also say that the bowels of his eternall Father which open themselues for the graunting our petitions are opened to Christ And he is the person heard by his Father since the fauour grace vvhere with we are heard we haue by him For if it were not for this as no man would be iust in himselfe so no man could be heard for himselfe And as through the great loue which our Lord did beare vs he tooke our miseryes vpon himself as his owne and he payed for them by his life death so with the same loue vvhich he carryeth towards vs although now he be in heauen if any little one of his be either naked or clad

himselfe for iust as if a man who were all full of leprosy should account himselfe to be in health We (a) Of the humility which is to be exercised in the consideration of a mans good workes must not therfore be contented to esteem only little of our selues in respect of our sinnes but much more are we to do so in our good workes Profoundly knowing that neither the fault of sinne is of God nor the glory of our good deedes of our selues But that of all the good that may be in vs we are perfectly to giue the glory to the Father of lights from whome all good and perfect gifts descend So that although we may haue a thing that is good we must looke vpon it as none of ours and we must vse it with so great fidelity as not to pretend for the glory which is due to God nor that the hony as the Prouerbe sayth may be found sticking to our fingers ends This humility is not of sinners as the first was but of iust persons Not only is this kind of humility in this world but in heauen also For by occasion therof it is written Who is like our Lord God who dwelleth in the Altitudes and lookes vpon humble things both in heauen and in earth This kept the good Angells fast on foot and disposed them fitly for the enioying of God since they would be subiect to him And the want thereof did thrust downe those wicked Angells because they had a mind to robbe God of his honour This was possessed by the sacred Virgin Mary our B. Lady who being preached for happy and blessed by the mouth of S. Elizabeth she puffed not vp nor did she attribute to her selfe any glory for the graces which were in her but with (b) More humble and more faythfull then all men and Angells put togeather an humble and most faithfull hart she teacheth S. Elizabeth and the whole world that the glory of the greatnes to which she was raysed was not due to her but to God and with profound reuerence she beginneth to sing My soule doth magnify our Lord. This very humility and that which was yet more perfect did inhabite the most blessed soule of Iesus Christ our Lord which for as much as concerned the personall being that he had did not rest vpon it selfe but vpon the person of the Word as it exceeded all the soules and celestiall spirits in other graces so did it exceed them in holy humility being further off from giuing glory to it selfe and from relying vpon it selfe then all those others put togeather And from this hart did that proceed which so often he most faythfully preached to the world That he had receaued his workes and wordes from his Father and that to him he gaue the glory And he sayd My doctrine is not myne but of him that sent me and againe The (c) Ioan. 7.14 wordes that I speake I speak not of my selfe but the Father who is in me is he that doth the workes And so it was fit that the redresser of mankind should be very humble since pride was the rooâ—e of all misery and mischiefe And our Lord resoluing to make vs know how necessary it is for vs to haue this holy and true humility he maketh himselfe a maister of it in particuler manner and he puttes his owne example before our eyes saying thus Learne (d) Matt. 1â— of me for I am humble and meeke To the end that men seeing their so wise Maister recommend this vertue so particulerly they might labour much in the purchase thereof And seing that our Lord being so soueraign doth not attribute the good to himselfe there may be no man so franticke as to presume vpon the committing of so great a wickednesse Learne therefore O thou seruant of Christ of this thy Maister and Lord this holy humility to the end that according to his word thou mayst be exalted For he (e) Luc. 14. that humbleth himselfe shall be exalted And keep in thy soule this holy Pouerty for of this it is vnderstood Blessed (f) Wats 5. are the poore in spirit for of them is the kingdome of heauen And of this be sure that since Iesus Christ our Lord was exalted by the way of humility he that hath not this doth loose his way And he must vnbeguile himselfe and belieue that which S. Augustine sayth If thou aske me which is the way to heauen I shall answere thee Humility and if thou aske me till the third tyme I shall answere thee the same and if thou aske me a thousand tymes a thousand tymes shall I answere that there is no other way (g) I doubt much that ProtestaÌ„ts are then out of the way if it be but euen for this but of Humility CHAP. LXIIII. Of a profitable exercise of knowing the being which we haue in Nature that by it we may obtayne Humility BECAVSE (a) I beseech you ponder well the foure next chapters for they will teâ—l you â—ewes I thinke thou desirest to obtayne this holy humiliation of thy self wherby thou mayst become pleasing to our Lord I will say somwhat of the meanes how thou mayst procure it And (b) The meanes which are to be vsed for the procuring of the holy vertue of humility let the first of them be to begge it with perseuerance of him who is the giuer of all good thinges for it is a particuler guift of his which he bestoweth vpon his elect Yea and the very knowing that it is a guift of God is no small fauour They who are tempted with pride do wel perceaue that there is nothing further off from their owne power then this true and profound humility and that it hapneth many tymes that by the same meanes whereby they hope to obteine it they fly furthest from it and that by the very acts of humiliating a mans selfe the very contrary which is pride sometymes doth grow Thou (c) Note must therefore as I sayd in that discourse which I made before of Chastity take in hand the obteyning of this Iewell in such sorte as that neither thou giue ouer thy endeauour by saying What shall I get by striuing for it since it is the guift of God nor yet must thou put thy confidence in thy arme of flesh and bloud but in him who is wont to graunt his guiftes to whome he giueth the grace to aske them by meanes of prayer and other deuout exercises The course then which thou art to hold shal be this Consider these two thinges in order The one a being the other a good and happy being As for the first thou art to thinke who thou wert before God made thee and thou wilt find that thou wert a profound pit of being nothing a priuation of all thinges that are good Consider then how that mighty and sweete hand of God drew thee out of that profound Abysse placed thee in the number of his creatures giuing

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