Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	darkness_n	light_n	shine_v	1,422	5	9.5903	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13694	The follovving of Christ Diuided into foure bookes. Written in Latin by the learned and deuout man, Thomas a Kempis, canon-regular of the order of S. Augustine. Whereunto also is added the golden Epistle of S. Bernard. And also certaine rules of a Christian life, made by Iohn Picus the elder, Earle of Mirandula. Translated into English by B.F.; Imitatio Christi. English.	Hoskins, Anthony, 1568-1615.; Elyot, Thomas, Sir, 1490?-1546.; Bernard, of Clairvaux, Saint, 1090 or 91-1153. Epistola de perfectione vitae. English.; Pico della Mirandola, Giovanni, 1463-1494, Regulae duodecim portim excitantes portim dirigentes hominem in pugna spirituali. English. aut; Thomas, à Kempis, 1380-1471, attributed name.; Whitford, Richard, fl. 1495-1555?	1615 (1615)	STC 23988; ESTC S111535	135,170	483

seruant according to the multitude of thy mercies 6 What hath thy seruant more to say before thee but that he do greatly humble himselfe in thy sight alwayes mindfull of his owne iniquity and basenesse For there is none like vnto thee in all whatsoeuer is wonderfull in heauen and earth Psal 85. Thy words are good thy judgements true and by thy prouidence all things are gouerned Praise therefore and glory be vnto thee O wisdome of the eternall Father let my tongue my soule and all creatures together praise and blesse thee CHAP. XXII Of the remembrance of the manifold benefits of God THE SERVANT OPen O Lord my heart in thy Law and teach me to walke in thy Commandements Grant me to vnderstand thy will and to remember thy benefits as well in generall as in particular vvith great reuerence and diligent consideration that hence forvvard I may bee able worthily to giue thee thankes Psal 118. But I know and confesse that I am not able to giue thee due thanks for the fauours which thou bestowest vpon me euen in the least moment I am lesse then the least of thy benefits and when I consider the excellencie of thy Maiestie the greatnesse thereof maketh my spirit to faint 2 All that wee haue in our soule and body whatsoeuer we possesse outwardly or inwardly naturally or spiritually are thy benefits and doe praise thee as bountifull pious and good from whom we haue receiued all that is good Although one hath receiued more another lesse all not withstanding are thine and without thee euen the least cannot be had He that hath receiued greater caÌ„not glory of his owne desert nor extol himself aboue others nor insult ouer the lesser for he is greater better that ascribeth least vnto himselfe and is more humble deuout in rendring thankes And he that esteemeth himselfe basest of all men and judgeth himselfe most vnworthy is fittest to receiue greater blessings 3 And he that hath receiued fewer ought not to be sory nor beare it impatiently nor enuy them that are enriched with greater store but attend rather vnto thee and chiefely praise thy goodnes for that thou bestowest thy gifts so bountifully so freely and so willingly without respect of persons All things proceed from thee and therefore in all things thou art to be praised Thou knowest what is fit to be giuen to euery one why this man hath lesse and he moâ—e it is not ours but thine to determine who doest weigh in just measure the deserts of euery one 4 Wherefore my Lord God I esteeme it as a great benefit not to haue much whereby outwardly and before men I might seem worthy of praise and glory so that he who considereth his own pouerty basenes ought not therfore to conceiue grief or sorow or to be therfore troubled but rather to take great comfort and to be glad for that thou O God hast chosen the poore and humble the despised of this world for thy selfe and for thy familiar and domesticall friends 1. Cor. 1. Psal 44. Witnesses are thy Apostles themselues whom thou hast appointed Princes ouer all the earth 1. Thess 2. And yet they liued without coÌ„plaint in the world so humble and simple meane to the eyes of men without all malice and deceit that they reioyced to receiue contumelies for thy name and what the world abhorreth they embraced with great affection Act. 5. 5 Nothing therefore ought so to reioyce him that loueth thee and acknowledgeth thy benefits as the accomplishment of thy wil in himself and the pleasure of thy eternall appointment wherewith he ought to be so contented and comforted that he would as willingly be the least as any would wish to be the greatest and as peaceable and content in the last as in the first place and as willing to be despised and contemned and to be of no esteeme or account as to be preferred in honor before al others to be greater in the world For thy will and the loue of thy glory ought to be preferred before all things and to comfort him more and please him better then all the benefits which he hath receiued or can desire CHAP. XXIII Of foure things that bring much peace OVR LORD SOnne now I will teach thee the way of peace and true liberty SER. Doe Lord I beseech thee as thou sayest for I shal be very glad to heare it LORD Endeauour my Sonne to do rather the will of another then thine owne Euer choose rather to haue lesse then more Matth. 26. and Ioh. 5.6 Alwayes seeke the lowest place and to bee inferiour to euery one 1. Cor. 10. Wish alwayes and pray that the will of God may bee wholy fulfilled in thee Luk. 14. Behold such a man entreth into the limits of peace and most quiet rest Matth. 6. SER. 2 Lord this thy short speech containeth much perfection It is little in words but full in sense and abundant in fruit Mat. 5. For if it could exactly be kept by me then should I not so easily bee troubled For as often as I feele my selfe vnquiet and afflicted I finde that I haue strayed from this doctrine But thou that canst all things and euer louest the good and profite of my soule increase in me thy grace that I may fulfill thy words and perfect mine owne health A prayer against euill thoughts SER. 3 My Lord God be not far from me my God haue regard to helpe me for sundry thoughts haue risen vp against me and great feares afflicting my soule Psalm 70. How shall I passe through them without hurt How shall I breake them LORD I saith he will goe before thee and will humble the glorious of the earth I will open the dores of the prison and reueale vnto thee the hidden secrets Esay 45. SER. Doe Lord as thou sayest and let all euill thoughts flie from before thy face This is my hope and my only comfort to flie vnto thee in all tribulation to trust in thee to call vpon thee from my heart and to expect patiently thy comfort A prayer for enlightning of the minde SER. 4 Enlighten me good Iesu with the clearnes of inward light and expel al darknes of my hart Represse the many wandring thoughts and beat down the fury of the temptations which violently assault mee Fight strongly for me and vanquish the euill beasts that is the alluring concupiscence that peace may bee made in thy vertue abundance of thy praise sound in thy holy Court which is a pure conscience Command the windes and tempests say vnto the Sea Bee still and to the North-winde Blow not and a great calme shall ensue Mat. 8. 5 Send foorth thy light and thy truth that they may shine vpon the earth for I am emptie and vnprofitable earth vntill thou impartest thy light vnto me Psal 42. Powre out thy grace from aboue wash my hart with heauenly dew giue waters of deuotion to wash the face of the earth to bring

be carelesse to liue well It is vanity to minde onely this present life and not to fore-see those things which are to come It is vanity to set thy loue on that which speedily passeth away and not to hasten thither where euerlasting joy is permanent 5 Call often to minde this prouerbe That the eye is neuer satisfied with seeing nor the eare filled with hearing Eccles 1. Endeauour therefore to withdraw thy heart from the affection of visible things and to turne thy selfe to the inuisible For they that follow their sensuality doe staine their owne consciences and lose the grace of God CHAP. II. Of the humble conceit of our selues ALL men by nature desire to know but what auaileth knowledge without the feare of God Eccles 1. Arist l. 1. Metaph. cap. 1. Surely an humble husbandman that feareth God is better then a proud Philosopher that neglecting himselfe laboureth to vnderstand the course of the heauens Who so knoweth himselfe wel groweth daily more contemptible in his owne conceit and delighteth not in the praises of men If I vnderstood all that is to be knovvne in the vvorld and were not in charity what would that helpe me in the sight of God vvho vvill judge mee according to my deeds 2 Giue not thy selfe to inordinat desire of knowledge for therein is much distraction and deceit The learned are willing to seeme so to others and to bee accounted wise 1. Corinth 8. There be many things vvhich to knovv doth little or nothing profit the soule and he is very vnvvise that bestovveth his labour about other things then those that may auaile him for the health of his soule Many vvords doe not satisfie the desires of the heart but a good life comforteth the minde and a pure conscience giueth great assurance in the sight of God 3 Hovv much the more thou knovvest and hovv much the better thou vnderstandest so much the more grieuously shalt thou therefore bee judged vnlesse thy life bee also more holy Be not therefore extolled in thy owne mind for any arte or science which thou knowest but rather let the knowledge giuen thee make thee more fearefull If thou thinkest that thou vnderstandest and knowest much know also that there be many things more which thou knowest not Thinke not too well of thy selfe but rather confesse thine ignorance Rom. 12. Why wilt thou preferre thy selfe before others sith there bee many more learned and skilfull in the Law then thou If thou wilt know or learne any thing profitable desire not to be knowne and to be little esteemed of by men 4 The highest and most profitable reading is the true knowledge and consideration of our selues It is great wisedome and perfection to esteeme nothing of our selues and to thinke alwaies wel and commendably of others If thou shouldest see another openly sinne or commit any heynous offence yet oughtest thou not to esteeme the better of thy selfe for thou knowest not how long thou shalt bee able to remaine in good estate Wee are all fraile but thou oughtest to esteeme none more fraile then thy selfe Gen. 8. CHAP. III. Of the doctrine of Truth HAppy is he whom Truth by it selfe doth teach not by figures and voices that passe away but as it is in it selfe Psal 93.1 Our owne opinion and sense doe often deceiue vs and it discernes little What auaileth it to dispute and contend about darke and hidden things whereas for being ignorant of them we shall not so much as once be reprehended at the day of Iudgment Eccl. 3. It is a great folly to neglect the things that are profitable and necessary and giue our mindes to that which is curious and hurtfull we haue eies and doe not see Psal 113. 2 And what haue we to doe with the termes and distinctions of Logitians Hee to vvhom the eternall Word speaketh is deliuered from multitudes and diuersities of opinions By that one Word all things doe speake and all declare the same and this is the beginning and that which speaketh vnto vs. No man without that Word vnderstandeth or judgeth rightly Hee to vvhom all things are one vvho draweth all things to one and seeth all things in one may enjoy a quiet minde and remaine peaceable in God O God the eternal Truth make me one with thee in euerlasting charity It is tedious to me often to reade and heare many things In thee is all that I vvould haue and can desire Let all Doctors hold their peace let all creatures be silent in thy sight speak thou alone vnto me 3 How much the more one is retired vvithin himselfe and becommeth inwardly sincere and pure so much the more and higher mysteries doth he vnderstand vvithout labour for that he receiueth light of vnderstanding from aboue Mat. 11. Luk. 10. A pure sincere and stayed spirit is not distracted though hee be imployed in many vvorkes for that hee worketh all to the honor of God and laboureth for invvard tranquillitie without seeking himselfe in any thing he doth Who hinders and troubles thee more then the vnmortified desires of thine owne heart A good and deuout man first of all disposeth in himselfe his outvvard vvorks neither do they draw him to the desires of an inordinate inclination but he ordereth them to the prescript of reason Who hath a greater combate then he that laboureth to ouercome himselfe This ought to be our endeauour to conquer our selues daily to vvaxe stronger and be more able to subdue our passions and alwayes in this way to get some ground 4 All perfection in this life hath some imperfections mixt with it and no knowledge of ours is voide of darknes and ignorance An humble knowledge of thy selfe is a more secure way to God then a deep search after learning yet learning is not to be blamed nor the only knowledge of any thing whatsoeuer is to be disliked it being good in it selfe and ordained by God but a good conscience and a vertuous life is to be preferred before it And for that many endeauour rather to get knowledge then to liue well therefore they are often deceiued and reape either none or very slender profit of their labours 5 O if men bestowed as much labour in the rooting out of vices and planting of vertues as they do in mouing doubts and questions neyther would there so much hurt bee done nor so great scandall be giuen in the world nor so much loosnes be practised in places erected for vertue Truely at the day of Iudgement we shall not be examined what wee haue read but what we haue done nor how well we haue spoken but how vertuously we haue liued Math. 23. Tell me now where are all those great Doctors and Ministers with whom thou wast well acquainted whilest they liued and flourished in learning Now others possesse their liuings and perhaps doe scarce euer think of them In their life-time they seemed something and now they are not spoken of 6 O how quickly doth the glory of this world

that delighteth to liue in subjection No man securely commandeth but he that hath learned readily to obey 3 No man securely reioyceth vnlesse he hath within him the testimony of a good conscience And yet the security of Saints was alwaies full of the feare of God Neither were they lesse carefull and humble in themselues for that they shined outwardly with grace and great vertues But the security of euill men riseth of pride and presumption and in the end deceiueth them Neuer promise to thy selfe security in this life although thou seeme to be a good religious man or deuout Hermite 4 Oftentimes those who in the judgement of men were of better esteeme haue bin in greatest danger by reason of their too much confidence Wherefore it is more profitable to many not to bee altogether free from temptations but to be often assaulted lest they should be too secure and so perhaps be lifted vp in pride lest also they should too freely giue themselues to outward comforts O how good a conscience should he keepe that would neuer seeke transitory joy Would neuer busie himselfe with the things of this world And how great peace and quietnesse should hee possesse that would cut off al vaine solicitude and only think of diuine things and such as are profitable for his soule and place all his hope in God! 5 No man is worthy of heauenly comfort vnlesse hee haue diligently exercised himselfe in holy compunction If thou desirest true contrition of heart retire thy selfe into some secret and solitary place and exclude from thy minde the tumults and vnquietnesse of the world as it is written In your chambers be yee sorry Psal 4. In thy Cell thou shalt finde that which abroad thou shalt often lose The Cell if thou continue in it waxeth sweete and if thou loue not to stay in it it becommeth irkesome If in the beginning of thy conuersion thou accustome thy selfe to remaine in it and keepe it well it will be aftervvards vnto thee a deare friend and a most pleasant comfort 6 In silence and quietnesse a deuout soule perfecteth her selfe and learneth the secrets of holy Scriptures There shee findeth flouds of teares vvith vvhich shee may euery night wash and clense her selfe and be made so much the more familiar with her Creator by how much the further off she liueth from all worldly disquiet Psal 6. Who so therefore withdraweth himselfe from his acquaintance friends God with his holy Angels will draw neare vnto him It were better for a man to lye hidden and haue care of himselfe then being carelesse of his soule to worke miracles in the world It is commendable for a religious person to goe abroad seldome to fly to bee seene to be vnvvilling to see men 7 Why wilt thou see that which is not lawfull for thee to haue The world passeth away and all his delights The desires of our sensuality draw vs to vvalke abroad but vvhen the houre is past what bringest thou home but a burdened conscience and distracted thoughts A joyfull going abroad bringeth often a sorrowfull comming home and a merry euening maketh a sad morning Prou. 14. So all carnall joy entereth gently but in the end it causeth remorse and destruction What is elsewhere to be seene which thou canst not see here Eccl. 1. Here thou seest heauen and earth al the elements of which all other things are made 8 What is there any where to be seene that can long continue vnder the Sunne thou thinkest perhaps to satiate thy selfe and haue thy fill but thou shalt neuer attaine it If it were possible for thee to see all things created present before thine eyes what were it all but a vaine and vnprofitable sight Eccl. 3. Lift vp thine eyes to God in heauen and aske pardon of thy sins and negligences Psa 122. Leaue vaine things to the vaine Attend thou to that which God coÌ„mandeth Shut thy dore vpon thee cal vpon Iesus thy beloued Mat. 6. Be thou with him in thy Cell for thou shalt not finde so great peace in any other place If thou hadst stayed within and not giuen eare to idle newes thou haddest kept thy selfe better in good peace But now that thou delightest sometimes to heare nouelties it is fit thou sufferest for it some trouble and disquiet of minde CHAP. XXI Of Compunction of heart IF thou wilt profit any thing keepe thy selfe alwayes in the feare of God and yeeld not too much scope to liberty Prou. 19. Containe all thy senses vnder the rule of discipline and giue not thy selfe to foolish mirth Giue thy selfe to compunction of heart and thou shalt finde deuotion Compunction discouereth much good which with too much liberty is quickly lost It is meruaile that a man can euer perfectly reioice in this life if he consider his banishment and weigh the many perills wherwith his soule is inuironed The leuity of our minds the little care we haue of our faults makes vs not to feele the sorrowes of our soule 2 But oftentimes we vainly laugh when wee haue just cause to weepe There is neither true libertie nor good mirth but that which is in the feare of God accompanied with a good conscience Happy is he that can auoid all cause of distraction and draw himselfe to the vnion of holy compunction Happy is he that can abandon all that may defile or burden his conscience Fight manfully one custome ouercomes another If thou canst forbeare to intermeddle with that which belongs to others they will not hinder thee in that which thou hast to doe 3 Busie not thy selfe in matters which appertaine to others neither doe thou meddle at all with the affaires of thy betters Looke first of al to thy selfe and haue a more especial care to admonish thy self then whoÌ„soeuer thou louest best If thou hast not the fauour of men be not therefore grieued Gal. 1. but let this seeme vnto thee a most just cause of griefe that thou lookest not to thy self with that care which beseemeth the seruant of God and a deuout religious person It is oftentimes better and more secure that a man hath not many consolations in this life especially such as are agreeable to the inclination of our corrupt nature But that we haue none at all or doe seldome taste diuine comforts the fault is ours that doe not seeke for compunction of heart nor do wholly forsake the vaine comforts of this world 4 Acknowledge thy selfe vnworthy of diuine comforts that thou hast deserued great tribulatioÌ„ WheÌ„ a man hath perfect contrition then is the whole world grieuous and lothsome vnto him Iudg. 2. 20. A good man findeth alwaies sufficient cause of teares and sorrow for whether he consider himself or weigh the estate of his neighbour hee knoweth that none liueth here without tribulatioÌ„ 2. King 13. And how much the more throughly he considereth himselfe so much the more is his sorrow Our sinnes and vices in which wee are so

teach thee or admonish thee of those things which are done on earth Thou knowest what is expedient for my good and how much tribulation is fit for purging the rust of my sins Do with me according to thy desired pleasure and despise not my sinfull life better and more clearely knowne to none then to thee alone 7 Grant me Lord to know that which is to be knowne to loue that which is to be beloued to praise that which pleaseth thee most to esteem that which is precious vnto thee to despise that which is contemptible in thy sight suffer me not to judge according to the sight of the exteriour eyes nor to giue sentence according to the hearing of the eares of ignorant men but to determine of visible spiritual things with a true judgement aboue all things euer to search after thy will and pleasure 8 The senses of men are often deceiued in their judgements the louers of the world are also deceiued in louing only visible things What is a man the better for that he is esteemed great by man The deceitfull man deceiueth the deceitfull the vaine the vaine the blinde deceiueth the blinde and one feeble likewise another whilest he exalteth and praiseth him For how much euery one is in thy sight so much hee is and no more saith humble Saint Francis CHAP. LI. That a man ought to imploy himselfe in the works of humilitie when force is wanting for higher exercises OVR LORD SOnne thou art not able alwaies to continue in the feruent desire of vertue nor to persist in the high pitch of contemplation but thou must sometimes of necessitie by reason of originall corruption descend to inferiour things and beare the burthen of this corruptible life euen against thy will and with irkesomenes As long as thou carriest a mortall body thou shalt feele trouble and heauines of hart Thou oughtest therefore in flesh oftentimes to bewaile the burthen of flesh for that thou canst not alwaies perseuere in spirituall exercises and diuine contemplation 2 It is then expedient for thee to fly to humble and exteriour workes and to refresh thy selfe with good and vertuous actions to expect with a firme confidence my comming and heauenly visitation to beare patiently thy banishment and the drinesse of thy minde till thou bee visited againe by mee and deliuered from all anxietie For I will make thee forget thy former paines and enioy inward quietnesse I will lay open before thee the pleasant fields of holy Scripture that with an enlarged heart thou mayest beginne to runne the way of my Commandements And thou shalt say that the sufferings of this time are not condigne to the glorie to come that shall be reuealed in vs. Rom. 8. CHAP. LII That a man ought to esteeme himselfe vnworthy of comfort and to haue deserued stripes THE SERVANT LOrd I am not worthy of thy comfort nor of any spiritual visitation and therfore thou dealest justly with me when thou leauest me poore and desolate For if I could shee l teares like a sea yet I were not worthy of thy comfort For alas I deserue nothing but to be scourged punished in that I haue grieuously and often offended thee and sinned in many things All things therefore duely considered I am not worthy euen of the least comfort But thou milde and merciful God who wilt not that thy workes do perish to shew the riches of thy goodnes in the vessels of mercy euen beyond his desert vouchsafest to comfort thy seruaÌ„t aboue humane measure For thy comforts are not like to the vaine words of men 2 What haue I done O Lord that thou shouldest impart any heauenly comfort vnto me I remember not that I haue euer done any good but haue beene alwaies prone to sin and slouthfull in my amendment It is true and I cannot deny it If I should say otherwise thou wouldest stand against me and there would be none to defend mee Iob 9. What haue I deserued for my sinnes but hell and euerlasting fire I confesse in the truth of my heart that I am worthy of all scorne and contempt and it is vnfit that I should be remembred amongst thy deuout seruants And although I be vnwilling to heare this yet notwithstanding for the loue of truth I will lay open my sins against my selfe that I may the better deserue to obtaine thy mercy 3 What shall I say being guilty and ful of confusion I can vtter out of my mouth no other word but this I haue sinned Lord I haue sinned haue mercy on me Psa 50. Pardon me suffer me a little that I may bewaile my griefe before I go vnto the land of darknes and be couered with the shaddow of death Iob 20. What dost thou require of a guiltie and miserable sinner but that hee be contrite and sorowful do humble himself for his offences In true contrition and humblenesse of heart is bred a â—ope of forgiuenesse a troubled conscience is reconciled againe grace lost is restored man is defended from future wrath and God and the penitent soule meet together in the holy kisse of peace 4 Humble contrition for sins is an acceptable sacrifice to thee O Lord sauouring much sweeter in thy sight then burning frankincense Psal 50. This is also the pleasant oyntment which thou wouldest haue powred vpon thy sacred feet Luk. 7. for thou neuer despisest a contrite humble heart Psal 50. There is a place of refuge from the face of the wrath of our enemy there is amended and washed away whatsoeuer vncleannes hath beene elsewhere gathered and whatsoeuer is defiled CHAP. LIII That the grace of God is not giuen to those that sauour of earthly things OVR LORD SOn my grace is precious it suffereth not itself to be mingled with externall things nor earthly comforts Thou oughtest therfore to cast away al hinderances of grace if thou desire to receiue the infusion thereof Choose therfore a secret place to thy selfe loue to liue alone with thy self desire the conuersation of none but rather powre out deuout praiers vnto God that thou mayest keepe thy minde compunct and thy conscience pure Esteeme the whole world as nothing prefer my seruice before al outward things for thou canst not attend vnto me and be delighted also in traÌ„sitory vanities Mat. 19. Thou oughtest to sequester thy selfe from thy acquaintaÌ„ce friends to keep thy minde depriued of all temporall comfort So the blessed Apostle Peter required that the faithfull of Christ should keep themselues as strangers and pilgrimes in this world 1. Pet. 2. 2 O how great a confidence shal he haue at the houre of death whom no affection to any earthly thing detaineth in the world But the weake mind is not yet capable of so retired a hart neither doth the fleshly person vnderstand the freedom of a recollected minde Notwithstanding if he wil be truly spiritual he ought to renounce as well that which is far off as that which is nearest vnto

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