Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	draw_v	let_v	line_n	2,686	5	9.4422	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68048	The rule of perfection contayning a breif and perspicuous abridgement of all the wholle spirituall life, reduced to this only point of the (vvill of God.) Diuided into three partes. The first treating of the exteriour will of God, contayning the actiue life. The second of the interiour vvill contayning the contemplatiue life. The third of the essentiall vvill concerning the life supereminent. Composed by the R.F. Benet Capucin, preacher, of the holie order of Saint Francis, novv of the prouince of France, heertofore called VV. Fitch, of Canfeld in Essex.; Règle de perfection. Part 1-2. English.	Benoît, de Canfield, 1562-1610.	1609 (1609)	STC 10928.3; ESTC S115066	90,218	200

very much for it is thear as they say whear the Hare goeth away and wherin consisteth true aduancement Note also that though allwayes hee ought so to direct his intention whensoeuer hee beginneth to doe or suffer any thing sayeng I will doe or suffer this oh Lord for thy will this is to be vnderstood of all those tymes when hee is distracted and thinketh not already of the same will nor hath his spirit lifted vp to God and not when hee hath it so eleuated as it may happen especially if hee be diligent and the worke be shorte and not distractiue of it self For if after such direction of intention at the beginning hee be diligent in turning away his mind togeather with his eyes and other sences from all exterior things and fixing his spirit in this will and diuine pleasure and be atteÌ„tiue only vnto God hee may still remaine vnited vnto him vntill hee take in hand some other thing Likewise the worke being soone done or els being not distractiue but rather drawing the soule to deuotion and towards God as in singing hymnes or diuine seruice a man may haue his mind still lifted vp which if so it be I say not that hee direct a new his intention taking in hand a new thing but that hee so still remaine with his mind so eleuated vnto God for if hee doe otherwise hee should rather descend lower then be raised higher though perhaps this case falleth not out often but that hee hath his mind distracted and the intention crooked or at least not so vpright but that the mind may be more recollected and the intention more rectified Neuerthelesse a man must not be scrupulous if hee faile in this degree and some others as though hee had committed some synne seing the desire hee hath to practise this Rule doth add no new obligation Of the second degree of perfect Intention CHAP. IX THE second degree of this mysticall Throne of pure intention and diuine will is Only that is that this will be theyr only simple and alone the end which moueth the mind to doe or suffer the thing VVhich degree excludeth all other ends and intentions whatsoeuer and first the euill and malitious intentions as to doe the thing for pride enuie couetousnes gluttonie c. Secondy all imperfect end and intentions as to doe the thing for humaine respect fauor of men self loue proper complacence seruile feare sensualitie particular profit and the like and in somme all veniall synnes and whatsoeuer is absolutlie of her owne nature imperfection Finally heerby is excluded not only the euill inteÌ„tion and that which is of it owne nature imperfect but also that which is of her nature good but comparatiuely bad namely compared with a better as to doe penance discipline fast to eschew the paines of hell to merit to be rewarded to goe to heauen and the like which intentions though they be good in them selfes yet are they not so compared with the only vvill of God which is farr better as hath bein shewed and are therfore heer excluded VVherfore this degree and perfection especially appertaineth and is referred to the mortification of all our passions and affections selfe loue vntemperate desires and all other imperfections all which as bad weedes springing vp in the fertile grownd of our good works are rooted out with this fitt instrument or degree of Onely and as crooked boughes shooting out of the straight tree of our intention are cutt of with the sharpe sword of the onely vvill of God the same being as is said a right rule to measure whether the line of our intention be drawne straight or no. VVherfore let the deuout Reader take this for a generall and infallible Rule that whensoeuer in his worke he hath not this sole intention and onely vvill of God for his end without any mixture of other intention whatsoeuer it hath in it imperfection be it neuer so secretly hidden yea from the partie himself but assoone as this only will beareth sway and taketh entire possession of the heart all darknes is discouered by the light therof and all obscuritie of imperfection is cast out by the shining brightnes of the same Oh how often are wee deceiued for want of this light how straight thinke wee to be our intention how holie our desire how excellent our worke how good an opinion haue wee of our selfes but assoone as this light cometh downe must goe the Peacocks feathers seing now her fowlle feet so soyled and loaden with earthly affections durtie passions muddie proprietie and swinishe self loue for so soone as this right Rule of Gods vvill is applied vnto our intention wee see the crookednes of inteÌ„perance and disordinate desire therof All the world goeth awry because they will not by this Rule square their intentions nor by this light examin their actions In this point therfore let the deuout person labour heerin let his whole studdie be in this worke let him recollect and employ all his forces namely in thus examining his intention in all his affaires for heerin consisteth all true spirituall profitt this is the infallible fowndation in the beginning the secure way in proceeding and the consummated perfection in the end of all the Actiue life The third degree of perfect Intention CHAP. X. THE third degree of this Throne is that this intention be vvillingly that is that the work be done not only for Gods only will but also willingly and with full consent with a certaine repose peace traÌ„quillitie and spirituall contentment therin that the soule may be made capable of the presence of God and influence of his holie spirit Quia factus est in pace locus eius His place and abode is in peace that is in the soule not disquieted with the noise of troublesome affections and contradicting passions nor with the tract of contrarie desires drawing her another way By this degree therfore of vvillingnesse and contentment is excluded and shutt out all sadnesse heauinesse and vnwillingnesse in doing leauing vndone or suffering any thing commaunded by any of the lawes aboue said of what cause soeuer such vnwillingnesse proceed Farther this vnwillingnesse and contradiction may spring of diuers causes and namely of the thing commaunded as when it is base abiect and vile as to visit prisons to attend the sicke or doe the offices of the house also when the thing is vnpleasant sharpe and bitter as discipline abstinence or fasting likewise when it is against our profit as restitution hospitalitie or almesdeeds and finally when it is against our worldly honor as to support patiently euill spightfull or slanderous words reproches and all kind of iniuries Againe this Vnwillingnesse may come by occasion of the partie that commaundeth as because hee is or is thought to be simple poore or vnlearned or that hee is his enemy or at least not his freind or hath done or spoken somewhat vnkindly to him Likewise it may come in

take it at his hands as his will in this maner reducing to Resignation the letts of Resignation which may occurre to the end that in this sort allwayes and incessantly the vvill of God may as is aboue sayd deuoure all things and that a man may dwell allwayes therin and this kind of Resignation of Irresignation is farre more frutefull meritorious and sublime and leading more directly to the true vnion with God mortification of himself and transcendence ouer all things then that which is done according to sence and a man may say that the one is simple and the other dubble yea that the one is so many tymes dubbled as it doth absorb and surmount intrinsecall obstacles And note that this Rule of accepting all things at the hands of God is so generall that it hath no exception in such sort that a man must accept not only the extrinsecall crosses and afflictions of the world and of his neighbour at the hands of God but also the very intrinsecall proceeding from his imperfections for Omnia cooperantur in bonum diligentibus Deum The three points of this aduertisment are more particularly distinguished into 6. in the 9. chapter of this rule of Perfection and are not only fit for the perfect but also for the Beginners that therby perceiuing the true end of Prayer they may tend therunto by a more straight line the want wherof causeth diuers euen spirituall men to passe many yeares yea some theyr wholle lyfe not only without attayning to any perfection in Prayer but also without knowing the true end therof which is the will and pleasure of God A LETTER CONTAYNING AN ANSVVER TO A doubt touching the Obiect of the vvill of God DEAR Brother this present shal be for your satisfaction and to resolue yow touching a certaine doubt which yow fownd in reading the exercise of the vvill of God And as coÌ„cerning that which yow say first that thear is great difference betwixt God and his will for my part I acknowledge no such For I think that hee which seeth this essentiall will to weet considered only in God by consequence hath seen God and that as one and the same thing not as diuerse for in God thear is nothing but God And touching this point and the elucidation therof thear is nere a whole chapter in the third part whear thear are not too many arguments which proue it and too many Doctours thear alleaged which with one consent affirme not the same concerning which also I haue had heertofore the aduise of some Diuines though the thing be of it self too cleer and likewise the Method sayth the same But I see your error heerin proceedeth from this cause to weet that yow haue not well marked how I haue diuided it into three sorts of wills yow hauing no respect to the difference therof not that in it self but in vs it is distinguished Now yow notwithstanding write to mee of the vvill of God in generall not expressing which of the 3. yow speake of And it is no marueil if yow know not the sublimitie and nuditie which I attribute to the essetiall vvill of God seing yow haue not read what I haue written therof and therfore yow ought not to condemne a thing which yow neuer haue but halfe seen For whoe so hath read the third part I doubt rather will reprehend the contrarie fault namely that it is too naked abstract and spirituall and nothing els but God Now yow alleage that this exercise admitteth some Obiect wherof is no particular one in God To which I answer that this word Obiect may be vnderstood twoe maner of wayes for a generall or for a particular obiect As concerning the generall which is God himself I answer that the third or supereminent will admitteth also no other but him though not so in the first and second part whear thear is some particular obiect which to the Beginners seemeth to cause some difference betwixt God and this VVill but it is because that at the first this diuine will sheweth it self as exteriour and then after as interiour and finally as essentiall not that in it self it is variable or different for that cometh of our part whoe so doe contemplate it proportionably to our light which is small and not wholy abstract from an obiect in the Actiue life Now this light is greater in the Contemplatiue life and most great in the SuperemineÌ„t whear this will is seen to be God himself which appeareth more plaine by the similitude which followeth Yow must knowe then that this exterior will is like a riuer which runneth into the sea for so doth this will carrie our soule to God and as the riuer-water is not called the sea though it be the same water so this exterior will is not properly called God though it be but one and the same spirit and as the limits only and not the substance causeth it to be called a Riuer and not the Sea so the limits of this will and not the substance giueth it the name of VVill and not of God and as the limits of the riuer haue not their Originall froÌ„ the same so the limits of this will proceed not therof but from our darknes and as if thear were no land wee should see no riuer but all sea because thear would be no limit so if thear were in vs no clowd of darknes wee should see no more this will as such but only God as is declared in the ninth Chapter of the 3. parte And as the shipp in this riuer being not hindred necessarily is transported by the streame therof into the sea so the soule hauing no impediment is caried by the course of this will vnto the naked Essence of God and as when one is so led into the maine Ocean hee seeth no more the riuer though the same in substance but the sea so hee which is transported into the essentiall will seeth no more this as such but God only Yf yow demand why in the beginning a man taketh not God for the Object of this exercise without this vvill I aske why doth not one leape ouer the stile before hee come at it or why the ship which is at Roan doth not ride in the sea at Nevvhauen rather then in the riuer of Roan If yow say because it is at Roan and not at Nevvhuaen I answer the like that the Beginners are not in this ample and spatious essentiall sea of God but in this riuer of his vvill which will leade theÌ„ therto And I hold it a point of great indiscretion to set a little bote on the maine sea and a Beginner in the naked Ocean of the diuine essence Yow may see therfore why at the beginning I haue not denudated this exercise of an Obiect yow may also perceiue in some sort that it was the only perfect succinct point and that which bringeth most light which I could choose wherinto compendiously to reduce the whole spirituall

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