Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	church_n	pastor_n	universal_a	1,330	5	9.1769	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01203	Delicious entertainments of the soule written by the holy and most reuerend Lord Francis de Sales, Bishop and Prince of Geneua. Translated by a Dame of our Ladies of comfort of the order of S. Bennet in Cambray	Francis, de Sales, Saint, 1567-1622.; Deacon, Pudentiana, 1581?-1645.; More, Agnes, attributed name.	1632 (1632)	STC 11316; ESTC S118623	214,239	346

allvvaies committ some faultes but they ought so rarelie to bee committed that tvvo bee not seene in fiftie yeares euen as there were but tvvo espied in the lenght of time that the Apostles liued after they had receaued the Holy Ghost Neuerthelesse if vvee should see three or four yea seuen or eight in so long a succession of yeares wee should not therefore be afflicted nor loose courage but rather take breath and fortifie our selues to doe better Â§ 6. Lett vs speake furthermore one word for the superiour The sisters ought not to bee astonished although the Superiour committ imperfections since that Saint Peter vvho vvas the pastor of the vvhole church and vniuersall Superiour of all Christians fell into a defect and such a one as hee deserued correction euen as Saint Paul sayeth Likevvise the Superiour ought not to make shevv of trouble that her faults are seene but she ought to obserue the humilitie and gentlenesse with which Saint Peter receaued the reprehension from Sainct Paul notwithstanding hee vvas his Superiour VVe know not which is more worthy of consideration either the force of the courage of Sainct Paul to reprehend Sainct Peter or the humilitie wherewith Sainct Peter submitted himselfe to the correction that was giuen him by S. Paul yea for a thing wherein he thought hee did vvell and had a verie good intention Â§ 7. You demaund in the fourth place if iâ— should happen that a Superiour had so much inclination to comply vvith secular persons vnder pretence of profiting them that she did omitt the particular care vvhich she ought to haue of the Religious vvho are vnder her charge or else that she had not time sufficient to execute the affayres of the house because she vvould remayne too long at the parloy if she should not bee obliged to cutt of this inclination although her intention were good I vvill yeald this to you that the Supeperiours ought to bee verie affable to seculars to profitt them and they ought willinglie to giue them part of their time but vvhat thinke you this little part ought to bee it ought to bee the tvvelueth part the eleauen remayning to bee imployed vvithin the house in the care of the familie The Bees truelie goe forth of their hiue but this is not but for necessitie or profitt and they remayne but little vvithout retourning backe againe and principallie the king of Bees goeth but rarelie forth but vvhen hee maketh a swarme of Bees that hee is inuironned vvith all his little people Religion is a misticall hiue full of celestiall Bees who are assembled together to mannage the honie of celestiall vertues and therefore the Superiour who is amongst them as their king ought to bee carefull to keepe them neere her for to teach them the manner how to attayne and conserue these vertues Notwithstanding she must not bee wanting to conuerse with secular persons when necessitie or charitie requireth it but further then so the superiour must bee breife with seculars I say besids necessitie and charitie because there are certayne persons of great respect who must not bee disgusted But Religious men â—nd vvoemen must neuer entertayne themselues vvith seculars vnder pretence of gayning freinds to their Congregation O truelie there is no neede of this for if they keepe themselues vvithin to performe that well which is their dutie they ought not to doubt but our Lord vvill prouide their Congregation sufficientlie of freinds who are necessarie for them But if it trouble the Superiour to breake of companie vvhen the signe is giuen to goe to the diuine Office for feare of discontenting those vvith vvhome she conuerseth she must not bee so tender nor fearefull For if they bee not persons of great respect or othervvise vvho come not but verie rarelie or vvho dwell farre of she must not quit the diuine Office nor prayer if Charitie doe not absolutelie require it Touching the ordinarie visitts of persons whom they may freelie take leaue of the Portresse should say that our mother or sisters are in prayer or at the Office if they please to staye or come another time But if it happen for some great necessitie they goe to the parloy in these times at the least lett them take time after to remake their prayer so much as they may or can possible for of the Office none doubteth but they are obliged to say it Â§ 8. Novv in respect of the last question which is if they ought not allvvaies to yeald some little particularitie to the Superiour more then to the rest of the sisters asvvell in garments as in her diet it shall soone bee resolued for in a vvord I tell you no in no sort vvhatsoeuer if it bee not of necessitie eueÌ„ as they doe to euerie one of the sisters also she must not haue a particuler chaire if it bee noâ— in the Quire and in the Chapter and in this chaire the assistant ought neuer to place her selfe although in all other things they ought to beare her the same respect as to the Superiour vnderstand in her absence In the Refectorie also she must onelie haue aâ— seat as the others although they all ovve her respecâ— as to a particular person to vvhom they ought to beare a verie great reuerence yet she must not bee singular in any thing as little as she shal bee able wee allvvaies except necessitie as if she bee olde oâ— infirme for then it shal be permitted to giue her aâ— chaire for her ease VVee must carefullie auoyde all these things vvhich make vs appeare soÌ„thing aboue others I vvould say supereminent and remarkable The superiour ought to bee acknovvledged and noted for her vertues and not for her vnnecessarie singularities espetiallie amongst vs of the VisitatioÌ„ vvho desire to make a particular profession of great simplicity and humilitie Theâ—e honours are good for those Religious houses vvhere the superiour is called Madame but for vs there must bee none of all this Â§ 9. VVhat must vvee doe to conserue the spiritt of the Visitation vvell and to hinder the dissipation thereof The onelie meanes is to keepe it locked and enclosed vvithin the obseruance of her Rules but you say that there are some vvho are so iealous of this spiritt that they vvould not haue it communicated out of the house there is an excesse in this zeale vvhich must bee cutt of for to vvhat purpose I praye you vvould you conceale from your neighbour that vvhich may profitt him I am not of this opinion for I vvould that all the good that is in the Visitation vvere acknovvledged and knovveÌ„ to euerie one and therefore I haue allvvaies been of this iudgment that it vvilbe good to cause the Rule and Constitutions to bee printed to the end that manie seeing them may dravve some profitt thereof VVould to God my deare sisters there might bee manie found that vvould practice them they should see verie quicklie a great chang in themselues vvhich vvould redound to the Glorie of God and

FOVRTH ENTERTAINEMENT Of Cordiality where-in it is demaunded How the sisters ought to loue each other with a Cordiall loue yet vsing no indecent familiaritye â— TO satisfie your demaund and to make it well vnderstood wher-in Cordiall loue â—onsisteth wherwith the Sisters ought to loue one â—n other you must know that Cordiallnesse is no â—ther thing then the essence of true and sincere â—reindship which cannot be but betweene persons â—hat haue reasoÌ„ who cherish nourish their freindâ—hips by the mediation reason For otherwise it â—annot be frindship but onlie loue Euen beastes â—aue loue but they cannot haue frindship since â—hey are with out reason they haue loue amongst â—hem because of some naturall correspondence yea â—â—kewise they beare loue towardes man as it appeaâ—eth by experience euerie day and diuers Authours â—aue written of admirable things in this kinde as â—at they relate of a Dolphin that did loue a young â—hild which he had seene many times vppon the sea â—ore so exceussitly that this child being dead the â—olphin himselfe died with greife But this ought â—ot to be called freindship for as much as necessaâ—ie the correspoÌ„dence of freindship is to be found â—â—tweene two that loue each other and that this â—â—eindshipe be contracted by the meanes of reason â—as the greatter part of freindships that men make â—t hauing a good end nor being guided by reason doe not in any sort deserue the name of freindship More-ouer besides the mediation of reason there must be a certayne correspondence either of vocation or of pretence or of quallitie betweene them that contract freindship Experience doth clearly teach vs this for is it not true that there is not more true freindship nor more strong then that which is betweene brethren we doe not call the loue of fathers toward their childreÌ„ freindship nor that the childreÌ„ beare towards their pareÌ„ts because it hath not this correspondeÌ„ce whereof we speake but are different the loue of Fathers being maiesticall loue and full of auhoritie and that of children towardes their parents a respectiue and submissiue loue but betweene Brothers because of the resemblance of their condition the correspondence of their loue maketh a firme strong and solid freindshipe For this cause the ancient christians of the primitiue church did all call themselues brethren and this first feruour waxing could among thâ— common multitude of Christians Religions wearâ— instituted where they did ordayne that Religiouâ— should call themselues Brethren and Sisters to declare the true cordiall and sincere freinship that they did beare or which they ought to beare onâ— towardes an other as there is not any freindship comparable to that of Brethren all other freindship being either vnequall or artificiall as that whicâ— maried persons haue the one with the other thâ— which they haue by contracts written pronuÌ„ceâ— by notaries or otherwise by simple promises Alsâ— these freindships which worldly poeple contraâ— together are either for some particular interest oâ— for some friuolous subiect and are most ordinarilâ— very subiect to perish and to be dissolued But thâ— which is betweene Brethren is cleane contrariâ— for it is naturall not artificiall and therefore veâ— recommendable This then being so I say that this â—s the cause wherefore the Religious call each other Brethren and therefore they haue loue which truely meriteth the name of freindship not common but cordiall freindship that is to saye frindship that hath his foundation within the hart VVe must theÌ„ vnderstand that loue hath his seate within the hart and that we can neuer loue our neighbour too much nor exceed the termes of reason in this loue prouided that it reside in the hart but touching the testimonie of this loue we may well faile and exceede therin passing beyond the rules of reason The Glorious S. Bernarde sayeth that the measure to loue God is to loue him with out measure and that our loue to him should not haue any â—imitte but it must be free to spreed his branches so farr as possible may be That which is sayed of God ought also to be vnderstood of the loue towardes our neighbour prouided allwaies that the loue of God doe euen swimme aloft and hould the first ranke next vnto which we ought to loue our sisters with all the dilatation of our hart not contenting our selues to loue them as our selues as the commaundements of God doe oblige vs but we ought to loue theÌ„ more then our selues as to our teÌ„porall â—ife to obserue the rules of Euangelicall perfection which requireth this of vs. Our Lord hath sayed this himselfe Loue you one another euen as I haue loued you that is to say more then your selues euen as our Lord hath allwaies preferred vs before himselfe and furthermore doth the same euerie time that we receaue him in the most Blessed Sacrament making himselfe our foode likewise his will is that we haue such a loue one to another that wee euer preferr our neighbours before our selues and euen as he did all he could for vs except â—he damning of himselfe for he neither ought nor could doe it because he could not sinne which it of it selfe the onely thing that leadeth to damnation he willeth and the rule of perfection requireth it that we doe all that we are able one for another except that which may cause vs to be damned but this excepted our freindshipe ought to be so constant cordiall and solid that we neuer refuse to doe or suffer whatsoeuer it be for our neighbour and sisters Â§ 2. Now this cordiall loue ought to be accoÌ„panied with two vertues the one is called affabilitye the other good Conuersation Affabiliaye is a vertu that powreth forth a certayne sweetnesse into the serious communications and affayres we haue one with another Good conuersation is that which rendreth vs gracious and pleasing in recreations and lesse serious communications that we haue with our neighbour All vertues as you know haue twoe conttarye vices which are the extremityes of vertue the vertu of Affabilitye is in the midst of two vices to witt Statelinesse or ouer great seriositye and too great tendernesse to make too much of and to speake frequent wordes that tend to flaterie now the vertu Affabilitye houldeth her selfe betweene too much and too little vsing kindnesses according to the necessities of those with whom wee treat neuerthelesse coÌ„seruing a sweete grauitie according as the persons and affayres where-of wee treat doe require I say that cherishings or making much of are to bee vsed at proper times for it would bee very indiscreet to vse about a sicke person so much grauity as they should doe with others not being willing to cherish her more then if she weere in good health Also we should not so frequently vse kindnesses and vppon euerie occasion speake honye wordes casting whole handfulls of them vppon the first we meete with all for euen as if you put too much sugar vppon any meate it will bee distastfull because â—t wil

Selected quad for the lemma: christian_n

Text snippets containing the quad