Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	world_n	write_v	writing_n	381	4	8.5306	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22838	A heavenly treasure of confortable meditations and prayers written by S. Augustin, Bishop of Hyppon in three seuerall treatises of his meditations, soliloquies, and manual. Faithfully translated into English by the R. F. Antony Batt monke, of the holy order of S Bennet of the Congregation of England; De meditatione. English.	Augustine, Saint, Bishop of Hippo.; Batt, Antonie.	1624 (1624)	STC 934; ESTC S101507	162,145	412

but canst not be seene Woe art noe where wanting and yet art farre distant from the thoughtes of wicked men Who art not there absent wher thou art farre distant because where thou art absent by grace thou art present by reuenge Who art euerie where present yet canst hardly be found Whom we followe standing still and cannot ouertake Who dost containe all thinges fill all thinges enuiron all thinges surmounte all thinges sustaine all thinges Who teachest the harts of the faithfull without sounde of wordes Who art not extended by places nor changed by times neither dost thou come and goe Whose dwellinge is in that inaccessible light which neither is nor can be seene by any mortall wight Remaininge quiet in thy selfe thou dost on euerie side enuiron the whole worlde Thou canst not be cut or cleft because thou art trulie one nor deuided into partes because thou dost who lie fill beatifie aud possesse whatsoeuer is contained in the whole worlde Of the vnspeakeable knowledge of God CHAPT II. IF soe many bookes were written as with them euen the whole worlde might be filled yet thy vnspeakeable knowledge coulde not be vnfolded And for that thou art vnspeakeable thou canst not by any meane be described or defined either with wordes or writing who art the fountaine of diuine brightnes and the sunne of eternall happines Thou art greate without quantitie and therfore infinitely greate thou art good without qualitie and therfore truly and chiefely good neither is any one good but thou alone whose verie will is as the deede donne whose pleasure is reputed for power Who hast created all thinges of nothing by thine onely worde making theÌ„ voluntarily of thine own accord Who hast all creatures in thy possession hauing noe neede of them dost rule and gouerne theÌ„ without either trouble or laboure neither is there any thinge whatsoeuer either in thinges aboue or thinges beneathe that can disturbe or alter the setled order of thine Empire Who art in all places without place and art euerie where present without situation or motion Who art not the author of any euill neither art thou able to doe euill who art able to doe whatsoeuer thou wilt neither doth it repent thee after thou hast donne it By whose onely goodnes we are created by whose iustice we are chastised by whose mercie we are redeemed Whose omnipoteÌ„t power doth gouerne rule and replenish all thinges which it hath created Neuerthelesse we doe not say that thou doost fill all thinges as if they did containe thee seing they are rather contained in thee neither doe we say that thou dost fill them all particularlie neither is it lawfull to thinke that euery creature according to the greatnes of his capacitie doth containe thee that is the greatest more and the least lesse sithence thou art in them all or they all in thee Whose omnipotencie comprehendeth all thinges whatsoeuer neither can any one finde meanes to escape thy power soe that he with whom thou art not appeased will not be able to get away when thou art offended Of the desire of the soule thinking of God CHAPT III. WHerfore I inuite thee o most mercifull God to come into my soule which thou hast made readie to receiue thee by meanes of those holy desires with which thou hast inspired the same Enter into it I beseeche thee and make it fitting for thee that thou mayest possesse it which thou hast created and redeemed that as a seale I may alwayes haue thee fixed vpon my soule Forsake me not o most mercifull Lord I beseeche thee calling vpon thee for that thou hast called me before I called vpon thee and hast sought me to the end that I thy poore seruaunt shoulde seeke thee by seeking shoulde finde thee and being founde should loue thee I haue sought thee o Lord and haue founde thee and doe desire to loue thee Encrease my desire and graunt me that which I doe desire for that vnlesse thou giue me thy selfe I thy poore seruaunt cannot be satisfied albeit thou shouldest giue me whatsoeuer thou hast created Giue me thy selfe therefore o my God giue me thy selfe Beholde I loue thee and if it be but a little I will loue thee more Verilie o Lord I doe loue thee I doe desire thee exceedinglie I am much delighted with the sweete remembrance of thee For during the time that my minde doth sigh after thee whilest it meditateth of thy vnspeakeable mercie the burden of my flesh is lesse burdensome vnto me the hurly burly of my cares and cogitations doe then cease the weight of my mortalitie and manifolde miseries doth not according to its wonted manner dull me all thinges are quiet and at peace My hart burneth my minde reioâ—ceth my memorie flourisheth my vnderstanding shineth yea my whole soule is as it were rauished with the loue of thinges that are heauenlie being inflamed with a desire of seeing thee Let my soule therfore take as it were the winges of an Eagle and flie and not faile let it flie vntill it come to the beautie of thy house and to the throne of thy glorie that there in the place of thy pasture which is enuironned with pleasant riuers it may be fedd with the foode of thine internall consolation sitting at the same table on which those heauenly citâ—izens are wonte to take their refection Be thou o Lord our ioy and exultation who art our hope saluation and redemption Be thou our mirthe and gladnes who art our future happines Let my soule alwaies seeke thee and graunt that it may not fainte in seeking thee Of the miserable estate of that soule that doth neither loue nor seeke our Lord Iesus Christ CHAPT IV. WOe be to that vnhappie soule which doth neither seeke nor loue Iesus Christ our Lord for that it remaineth withered and wretched He that loueth not thee o God liueth but in vaine He that desireth to loue o Lord but not for thee is as it were a meere nothing and not worthy of any estimation He that liueth not to thee is alreadie deade He that knoweth not thee is a foole To thee therefore o most mercifull Lord I commend and commit my selfe from whom I haue receiued my being life and wisedome In thee is my hope trust and confidence by whome I hope to arise liue and obtaine euerlastinge rest and quietnes I desire loue and adore thee with whom I shall remaine raigne and be happie during all eternity That soule doubtlesse loueth the worlde which doth not seeke and loue thee it is a seruaunt to sinne a slaue to all manner of iniquitie being neuer at rest neuer in securitie Graunt o sweete Sauiour that my soule may alwaies serue thee Let my pilgrimage heere vppon earthe continually sigh after thee let my harte be enflamed with the loue of thee Let my soule o my God repose in thee let it contemplate thee in excesse of minde let it with ioyfullnes singe and sounde forthe thy prayses and let this be my

Kingdome that in these times you might be ready to erect and fortisie your brethren the Benedictins as a man gratious with both Monarchs with the Lily of FraÌ„ce for your fruitfull labours in the soules of his subiects with the Lion of England for your acknowledged faith and loyaltie to his personall right and succession But enough of the causes of dedication a word or two by your graces leaue of the reasons why this worke is translated Taking delight in reading of those heauenly conceipts of S. Augustin I purposed for the priuate intertainemeÌ„t of that time which obedience left vnto my choice to put them into English as carefully as I could and then exhibiting my labour to my superiours as an account how I spent my leasure they thought good to publishe it although it had before bene translated which I neuer knew for the translator M. Rogers insteed of giuing the deuout reader the true works of S. Augustin tooke vpon him presumptuously to mangle and maime them in all such places as the holy Doctor had writte directly contrary to Protestanticall doctrine forcing him to speake like an hereticke in all points of prayer vnto Saints merits of good workes suffrages for the faithful departed such other as ordinarily do occurre in spirituall exercises in which S. Augustin most plainely and clearelye speaking as a true Romain catholike this saucie controller M. Rogers either peruerteth his wordes to Puritanisme or els leaueth them out euen whole chapters as if he were more illuminated with the grace of God and knowledge of truth then that glorious Doctor esteemed euen by our aduersaries the learnedst maister that euer the Church had since the Apostles And where S. Augustin in the feruour of his deuotion with most eloquent and wary tearmes representeth vnto his soule and the readers thoughts the dolefull spectacle of our Sauiours passion this impious hereticke leaueth all that out or els wickedlie transformeth it censuring it as escapes and ouersights when it is most euident that they were written by Saint Augustin with full aduertisement of a farre deeper and carefuller iudgement then euer can be in the braymes of an hereticke In one thinge yet is the man to be commended that he doth not this by stelth and silently as most of that faction doe but openly and plainely professing his fact in his prefaces and yeelding particular accompt thereof but no other reason sauing the credit of his heresie But most abominablie in the first preface doth he belie the English Catholickes at home imposing vpon them their translating and printinge of diuers lewed legends of knights errants as Amadis Palmerin and the like as if they had beene published by crafty papists as he calls them to peruert Protestants whom they could not coÌ„sute with disputations wheras the world knowes the translators of those books to haue bene professed Protestants and some of them Poursuiuants and damnable Apostata's as Antony Monday and the like sworne officers and helhoundes to hunt out poore afflicted Catholicks bring them to the miseries of imprisonments and premuniries And both Rogers and Ascam his authour whom he cites were not of so little reading but in their conscience they knew that all such bookes are forbidden very strictly to be read in the Catholicke church by any of her faithfull children and condemned by the rules of the expurgatorie Index appointed by order of the great Councell of Trent and drawne out by most indicious and godly diuines to direct Catholickes how to auoid the venini and poyson of all pernicious books which Index it is a wonder how these men dare presume to find fault with because it blotteth out many vnprobable words and doctrines in late Authors where as they presume by their owne confession to blott out all words and doctrines contrarie to their false beliefe euen in the very ancient and greatest Doctors of the Church whose writinges that index for the reuerence due vnto them euen in those poincts wherin as men some of them haue missed hath left vntouched and vncoÌ„trolled All which I haue presumed to say in this speech vnto your Lordship for the better instruction of all Catholicke readers who in reading this preface I doubt not but will reioyce with me glorifie God for the great honour and blessings both temporall and spirituall powred forth abondantly vpon your grace notwithstanding the resistance made by enuie and emulation and that in your bannishment in a strange countrey though indeed France is not a strange countrey vnto the Giffords whose noble family hath its originall stock and florisheth yet at this day in little Britanie and other parts of France and from thence sent forth its branches into the greater Britany with such prosperous successe that it gaue to England the Dukes of Buckingam and remaineth as yet a principall branch of that house so that it may seeme France hath made estimation of your grace not onely prouoked thervnto by your learning and vertues but euen by the secret instinct of nature gladly embracing the good which sprung first from its owne soyle I haue added certaine verses and a deuout consideration of Blessed S. Peter Damian Cardinall of Ostia monke of our order a man in those dayes so profitablie and feruently imploied by the churches commaundment for his admirable zeale and powerful eloquence in reducing Schismatickes and Sectaries of Italie that your grace may seeme to haue placed him before your eies as a patterne of your actions and the gouernement of your Diocese The verses were heretofore namelesse in many Latin editions of these works but now adiudged by the learned to be S. Peter Damians The consideration also taken out of the same Saints works seemed to me for the profit therof to be a fitt end and conclusion of this my translation as a point most necessarie to remaine alwaies in the memorie of the faithfull reader All this I offer vnto your grace by the commaundment of my Superiours and myne owne desire in the name of all English Benedictins whose prayers vnto almighty God shall neuer be wanting for the long life health and prosperous direction of your gracious Lordshippe in all vertue and happinesse From my Cell in Dieulewart your Lordshipps beloued monasterie where by the leaue of obedience I meane to spend the remainder of my life and remaine alwaies Your graces poore bâ—ads-man B. ANTONY BATT vnworthy monke of Sâ— Bennet APPROBATIO HAE S. Augustini Meditationes Soliloquia Manuale in Anglicum sermonem fideliter translata vtiliter ad piorum vsum praelo excudentur Actum Duaci 18. Martij 1622. Georgius Coluenerius S. Th. Doctor Regins ordinariusque Professor in academia Duacena librorum censor Ego F. Rudesindus Barlo Presbyter monachus S. Benedicti Sacrae Theologiae Doctor Professor Congregationis Angliae Benedictinorum Praeses missionis Hispanicae ordinis eiusdem Vicarius Generalis habita Theologorum congregationis nostrae censura facultatem concedo vt imprimatur libellus

of his hart with spirituall ioy and most ardent desire speaking vnto God after this manner A Prayer shewing the manifolde properties and attributes of God CHAPT XXIX O God most high most good omnipotent most merciful most iust most secret most preseÌ„t most faire most foable stable and incomprehensible seeing all thinges yet inuisible changing al thinges yet immutable immortal without place prefixt without limitt without circumference altogether infinite inestimable ineffable inscrutable without motion of himselfe mouinge all thinges vnsearcheable vnspeakeable dreadefull and terrible to be honoured and feared reuerenced and respected neuer new neuer old makâ—ng all thinges new and making proude men old euen when they wot not of it alwaies doing allwaies râ—stinge heapinge vpp without hauinge neede bearinge all thinges without being burdened filling al thinges without being included creatinge protectinge nourishing and doing good to all thinges seekingâ— albeit nothinge is wanting vnto thee louinge without being afflicted iealouâ— yet restinge assured It repenteth thee and yet thou art not greâ—ued thou art angrie and yett art quiet alteringe what thou hast donne but not thy determination Thou takest what thou doâ—t not finde hauing neuer lost any thing Thou reâ—oycest in gaine although thou were neuer needy Albeit thou were neuer couâ—tous yett thou exactest vsurie To whom we remaine allwaies indebted euen when we giue more then is required But who is there that hath any thing not thine Thou paiest debtes beinge indebted to noe man and forgiuest debtes thereby losing nothing Who alone giuest life to all thinges who hast created all thinges who art euery where and wholy euerie where who maiest be felt but canst not be seene who art noe where wanting and yet art farre distant from the thoughtes of wicked men Who art not there absent where thou art farre distant because where thou art absent by grace thou art present by râ—uenge Who dost touche all thinges but not all a like For some thou dost touche thereby onely giuing them a being without giuing them either life feelinge or reason Others thou dost touche therby giuinge them beinge and life yet without either feelinge or reason Others againe thou dost touche therby giuinge them being life and feeling yet without the vse of reason And lastly thou dost touche others giuinge them being life feeling and reason And albeit thou art neuer contrarie to thy selfe yet neuertheles thou dost touche thinges of a contrarie nature after a contrarie manner who at all times art euery where present and yet canst hardly be founde Whom we followe standing still and cannot ouer take Who dost containe all thinges fill all thinges enuiron al thinges surmounte all thinges and sustaine all thinges Neither dost thou sustaine on one side to be surmounted on another neither dost thou fill on one side to be enuironned on an other but by enuiâ—onninge thou dost fill and by filling thou dost enuiron surmountinge by sustayning and sustaining by surmounting Who teachest the hartes of the faithfull without sounde of wordes Who reachest from one end to an other forcibly and disposest all thinges sweetely Who art not extended by places nor changed by times Neither doth thou comâ— and goe but dwellest in that inaccessible light which neither is not can be seene by any mortall wight And thus remaining quiett in thy selfe thou dost enuâ—â—on the whole world euery where beinge absolutelie whoâ—e euerie where Thou canst not be cuâ—t or cleaâ—t because thou art trulie one nor deuided into paâ—tâ—s because thou dost wholy rule sill beautifie and possesse euery thinge contained in the whole worlde Soo great is the vnmeasurable depth of this immeÌ„se mysterie as that the haite of man cannot conceiue it nor tongue of Oratour declare it neither are all the huge sermons and ample volumes of innumeraâ—le libraries able to expresse it If soe manye bookes were written as with them euen the whole worlde might be filled yett thy maruaâ—lous knowledge coulde not be vnfolded because thou art altogether vnspeakeable and noe way to be descâ—ibed either in wordes or writtinge who art the fountaine of diuine brightnes and the Sunne of eternall happines For thou art great without quantitie therfore infinitelie great thou art good without qualitiâ— and therefore truly and cheifelie good neither is any one good but thou alone whose very will is as the deede donne whose pleasure is reputed for power Who hast created all thinges of nothing by thine one worde makinge them voluntarilie of thine owne accorde Who hast all creatures in thy possession hauing noe neede of theÌ„ and dost rule and gouerne then without any wearines neither is there any thing whatsoeuer either in thinges aboue or thinges beneath that can disturbe the setled order of thine Empire Who art in aâ—l places without situation of plâ—ce and art euery where present without situation and motion Who art not the author of any euill neither art thou able to doe euill although thou art able to doe all thinges It neuer repenteth thee of any thing which thou hast donne neither art thou at any time moued with any perturbatioÌ„ of minde neither would it be any losse vnto thee although the whole worlde should runne to ruine Thou dost not approue or commande to be donne any sinfull or abominable actioÌ„ neither dost thou euer lie because thou art the eternall verâ—tie By whose onely goodnes we are created by whose iustice we are chastiâ—ed by whose mercy we are redeemed For neither any of the celestiall orbes or the element of fire or the globe of the earth or any other sensible creature ought to be adored with diuine honour which is onely due to thy diuine power who art that which thou art truly and really not any way subiect to mutabilitie To whom cheifely doth belong that which the Grecians doe call On the Latines Ens which is asmuch as if they should say That thou art now the same which thou were heretofore and shall be still the same both now and euermore These and many other thinges hath our holy mother the Church taught me of whom by help of thy grace and fauour I am become a member Shee indeed hath taught me that thou who art the one onely true God art neither corporall nor passible And that noe parte of thy substaÌ„ce or nature is either made or composed or able by any meanes to be violated or chaÌ„ged wherfore it is most certaine that thou canst not be perceiued by corporall eies neither was it euer possible for any mortall creature to beholde thee in thy proper essence and nature Hence it appeareth painely that we after this life is ended shall by the same meanes see thee by which the Angells doe now beholde thee although indeede euen they themselues cannot compreheÌ„d thee as thou art In conclusion the omnipotent Trinitie is not entirely knowen to any other sauing to thee alone Of the vnitie and pluralitie of personnes in God CHAPT XXX BVt thou o God who art one in diuinitie multiplied by pluralitie of

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