Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	old_a	prophet_n	testament_n	5,085	5	8.1969	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09741	The happines of a religious state diuided into three bookes. Written in Latin by Fa. Hierome Platus of the Societie of Iesus. And now translated into English.; De bono status religiosi. English	Piatti, Girolamo, 1545-1591.; More, Henry, 1586-1661.	1632 (1632)	STC 20001; ESTC S114787	847,382	644

and adored him as we find in holie Scripture as it were professing by this outward signe of reuerence that what Obedience they yealded before to Elias the same they were readie to yeald to him Wherupon S. Hierome doth with reason stile al those which I haue named Monks of the old Testament in another place reckoning himself among them he sayth thus Our beginner was Elias Elezius was ours our leaders were the Sonnes of the Prophets And Isidoâ—â—e in his Booke of Ecclesiastical Offices sayth the same thing almost in the selfsame words and calleth Elias and Elizeus and the rest of the Prophets Authours of Monks with whome we may ranck Cassian saying that the beginnings of Monastical profession were founded by them 4. But none in the Old Law doe more neare and more playnly resemble Religious people then the Nazareans and al the whole Ceremonie which was vsed about them For which reason S. Gregorie Nazianzen in the Oration which he made in the prayse of S. Basil doth cal al Religious our Nazareans And S. Thomas deliuereth that the Nazareans which were wont in the Old Law to be sanctified did signifie those that aspire to the heighth of al Perfection and doth learnedly conclude therupon that a Vow is necessarie to a slate of Perfection They did therefore much resemble our kinds of Institute in regard they were consecrated and sanctified to God as we and wholy dedicated themselues to the seruice of God obliging themselues therunto by Vow But we goe farre beyond them because they most commonly stood not obliged for their whole life but for some certain time longer or shorter as they thought good Our obligation is perpetual They abstained from some certain things only we wholy forsake al worldlie things But the lawes ceremonies prescribed by God concerning them representing in figure diuers Religious practices doe most apparantly lay before vs both the likenes and the differeÌ„ce which is betwixt them and vs and by the shaddow of those carnal things we may easily discouer the perfection of this spiritual state 5. First therefore they are most strictly obseruant in abstayning from wine sider whatsoeuer lickour that might make them drunk S. Hierome taketh wine to be whatsoeuer may inueigle our vnderstanding to wit the loue of anie earthlie thing For as no man loueth drunkennes in itself but the wine which when he taketh ouer-largely maketh him drunk the pleasantnes of it to our taste doth draw vs on to take largely of it so there is no bodie that wil willingly be inueigled but it followeth by the vse of earthlie things because it can hardly be but that our mind and affection should cleaue vnto them Religious people therefore to auoid this drunkennes which is so preiudicial forsake lands and goods al things vse but very sparingly the things which are necessarie for their sustenance haue no dominion or power to dispose of them which is to be most perfectly naked of al things Where it is specially to be noted that the NazareaÌ„s did not abstaine only from wine but from anie thing that had anie affinitie with it as vineger whatsoeuer lickour that came of the grape from the grape itself al kinds of raysins insomuch that they might not so much as suck the stalkes of them For in like maÌ„ner Religious people by their verie Instiâ—uâ—e haue no coÌ„municatioÌ„ not only with sinful things but not with anie that haue anie affinitie or neernes vnto them or may be anie inducement therunto for it is easie to be drawne froÌ„ the stalke to the grape froÌ„ the grape to the wine froÌ„ wine to drunkennes that is froÌ„ lesser to greater things froÌ„ things lawful to the vnlawful the nature of our Senses and appetite inticing vs alwayes on 6. The second ceremonie of the Nazareans was that the razour should not come vpon their head but that they should preserue their hayre vntouched which doth euidently giue vs to vnderstand that Religious people are so wholy God's and intirely consecrated vnto him that not only themselues but whatsoeuer is in them is holie and deuoted vnto him For if the hayre was accounted holie which is least of al belonging to man and least necessarie much more our tongue and our hands and the rest of our bodie and most of al our Soule To which purpose Origines sayth very wel The Nazareans doe not cut-of their hayre because al things which the Iust doe shal prosper and their leaues shal â—â—t fal Therfore also the hayres of the heads of the disciples of our Lord are sayd to be nuÌ„bred that is al their works al their speeches al their thoughts are layd-vp in the sight of God because they are iust because they are holie 7. The third law which they were to obserue was that they were not to accompanie anie dead bodie not so much as their owne fathers or mothers or brothers or sisters corps least they might be defiled A man might doubt who are to be vnderstood by dead bodies but that our Sauiour himself hath declared it vnto vs. For speaking of secular people to one whom he desired should follow him he sayd Suffer the dead to burie the dead but thou come and follow me now the dead whom this man would haue buryed was his father In Religion they that follow it doe vtterly abandon and forsake the world first of al which is chiefly vnderstood by the dead secondly they forsake al flesh and bloud the too much loue wherof must needs defile our soules but they haue no communication with it any more by which meanes they easily preserue themselues pure and vnspotted 8. Fourthly when the time of their Vow was expired they were brought to the doore of the Tabernacle and there were to offer three sorts of Sacrificeâ— to wit for their Sinne a Peace-offering and a Holocaust With vs the tearme of our seruice and of our life are both one when our life endeth our Vow expireth Then we are presented at the doore of the Tabernacle of that Tabernacle I say in which God hath his dwelling and into his glorie we are translated to receaue the abundant reward of our long seruice The state itself of Religion affordeth vs a triple offering A Holocaust because by it we are wholy offered to God nothing at al reserued A Peace-offering because there is no better way then Religion to haue peace with him and plentie of his fauours A Sacrifice for our sinne because though we may haue been somewhat negligent in our life-time the force and vertue of Religion and the abundance of good workes performed in it wil easily blot that out Wherupon also it followeth that the hayre which is cut-of is cast into the fire as a complement of the Sacrifice into that fire I say in which the Sacrifice itself is burnt and offered For to what purpose may we think this is to giue God

the institution so much commended by S. Hierome in the Monks of his time in these words No man can say I want a coate or a frock or a mattresse He that gouernes them doth so distribute al things that no man shal neede to aske Euery one hath what is fitting for him If any one of them begin to be il he is remoued into a larger roome and cherished by the seruice of so many elder Monks that he shal not haue euasion to long for the delicacies that be in Citties nor want the careful affection of a mother OF THE EXCELLENCY of Religious Chastity CHAP. IIII. POVERTY of which I haue discoursed at large in the precedent Chapter is exceedingly graced by the profession of Religious Chastity And Chastity is so much the more to be admired by how much our body is dearer vnto vs then our worldly wealth and in itself more noble Holy Scripture commendeth Chastity with a kinde of admiration O how beautifull is a chast generation with clarity It calleth theÌ„ that leade a chast life beautifull and glorious because there is a kind of grateful comelines belonging particularly to that state eleuated aboue the strayne of Nature and in a manner Diuine 2. To the end we may discouer it the better it wil not be amisse to consider how our Nature was ordered from the beginning wherof S. Basil hath a learned discourse in his booke of true Virginity and layeth this for his first ground that God when he purposed to furnish the earth with liuing creatures would not himself create them al immediately of nothing but making first a few of euery kind ordered that the rest should descend of them and be taken of them as out of a kind of nursery or seed-plot And least in so necessary a work his creatures should be slack whereas he had distinguished them into two sexes he gaue either sexe a strong inclination to come togeather to the end to breed of one another which inclination is ful as strong in men as in beasts and for as much as concerneth generation there is litle difference betwixt them but that to man there is a further ground to enforce it For the woman being taken out of the side of the man God ordayned she should be subiect and obedient to man as part to the whole and on the other side that he should beare particular affection vnto her and desire her companie and as it were clayme her as partie of himself with desire to be againe ioyned with her and make two in one and one in two and so be two in one flesh And to the end the loue betwixt them should be the greater he made woman of a soft and tender mould and disposition apt to allure man's affection by sight speech touching euery motion both to prouoke man the more to the desire of generation and prouide for the woman's infirmity for she not being able to defend herself without the help of man God tempered both their natures so that the woman's frayltie might be supported by the strength of the man and man though by nature stronger should be deliuered as it were captiue into the woman's hands by a secret violence as a loadstone drawes iron to it This is Saint Basil his discourse of the nature of man as it was first created by God and ordered by his al-prouident Counsel 3. To which if we adde the wound of Original sinne and the general informitie and corruption of our whole nature by it what shal we be able to say or think For that which Saint Bernard writeth is very true that though al parts of our body haue tasted of the AdditioÌ„ of Leuiathan as he tearmeth it that is of the poison of Concupiscence and the sting of intemperate lust this part hath most of al been taynted with it and rageth more violently and is more perniciously malignant by reason of it in so much that it often bandeth in rebellion against al deliberation and whatsoeuer purpose of our wil which the Saint thinks was the cause why Circumcision which was the remedie of original sinne among the Iewes was rather ordayned in that part of the body then in any other Wherefore seing the malignancie of this disease and our weaknes also is so great the assaults of the diuel on that side as vpon the weakest part of our walls so hot and fierie so many difficulties and skirmishes arising otherwise what extraordinarie vertue what solide constancie of minde must it needs be which in al these things is both able to abide the brunt and goe away with victorie This strength this abilitie doth not certainly proceed from any ground of nature nor by our sole endeauour are we able to attayne vnto it but it descendeth from aboue as the Wise-man professeth when he sayth I know that otherwise I could not be chaste vnlesse God did giue it And S. Basil in the booke aboue-mentioned doth acknowledge it saying It is natural to marrye but to be chaste is a thing more excellent aboue nature aboue the law no wher commanded by God neither in the old TestameÌ„t nor in the new because God would not subiect the merit of so great a vertue to the necessity of a command but leaue it to be a special token of a noble spirit willingly of our owne accord not compelled by precept or iniunction to embrace that which soareth so high aboue nature 4. Climacus calleth this vertue of Chastity an odoriferous vertue and sayth excellently wel that it is supernatural and a glorious kind of abnegation of nature whereby this our mortal corruptible body draweth neere the nature of the heauenlie Spirits which haue no bodies That he that liueth chaste caÌ„not attribute it to any desert or endeauour of his owne because to ouercom nature is no easy busines but whensoeuer we haue the vpper hand of it we must acknowledge that it cometh froÌ„ a higher power because nothing is ouercom but by that which is stronger greater then it Which if we ponder duly we shal easily discouer the dignity excellency of this vertue of Continencie and how it transformeth our minde and body into a neere resemblance of the state of life which the Blessed shal possesse in heauen after the general resurrection when we shal againe be inuested with that which was truly out body truly our flesh but then incorruptible and spiritual free from the base and ignoble qualities which heer hang vpon vs which the Apostle calleth natural the function therof being the same with beasts and particularly this power of generation which alteration in this kind our Blessed Sauiour expressed in two words They shal neither marrie nor be married 5. Wherefore they that performe this now vpon earth endeauour heer to mayntaine their flesh holy and impolluted liue after a heauenly manner as Saint Cyprian writing to certaine Religious women telleth vs in these

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