Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	bless_v	lord_n	praise_v	4,649	5	10.4003	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10746	The pilgrime of Loreto Performing his vow made to the glorious Virgin Mary Mother of God. Conteyning diuers deuout meditations vpon the Christian and Cath. doctrine. By Fa. Lewis Richeome of the Society of Iesus. Written in French, & translated into English by E.W.; Pélerin de Lorète. English	Richeome, Louis, 1544-1625.; Walpole, Edward, 1560-1637, attributed name.; E. W. (Edward Worsley), 1605-1676, attributed name.; Weston, Edward, 1566-1635, attributed name.	1629 (1629)	STC 21023; ESTC S115933	381,402	480

Creed of Athanasius sayth this is the Catholike faith that we adore the Vnity in Trinity and Trinity in Vnity a secret incomprehensible and worthy of a high and generous Faith not coÌ„municated to the rude people of the Iewes sauing a to few of more excellent vertue but to Christian people who in the schoole of perfection are taught to belieue all things that are proposed by the Church be they neuer so high and transcendent The first person of the B. Trinity Meditating the second point he shall obserue God the Father and the vnity of the diuine essence in the first Commandement for the first is the fountaine and beginning of the other as the Father is of all the deity and by forbidding to haue more Gods he teacheth that there is but one only diuine Essence which must be adored In the third point he shal note that the Sonne the second person of the Trinity is signified in the second CoÌ„mandment for therein is verity and truth spoken of periury forbidden Now Ioan. 14. the Sonne is called Verity I am the VVay the Verity the Life And as the Sonne is ingendred of the Father so this commandement commeth from the first though in a diuers fashion For the fourth point remembring the third Commandement which speaketh of sanctifying the Sabboth he shall there find the third Person of the B. Trinity noted that is the Holy Ghost the true sanctification and repose of reasonable creatures And as the holy Ghost proceedeth of the Father of the Sonne and is as it were the bond of this diuine Trinity so though in different manner this 3. Commandment floweth from the two first and ioyneth them together in the execution of the worship of God In his speach and prayer he shal direct his hart and words to this diuine incomprehensible Vnity Trinity admiring praising and thanking him demanding aid helpe alwaies more and more to admire praise and serue him hauing walked some way that morning he shall sing the Canticle following both for deuotion and recreation together A Canticle of the three first Commandements which are a figure of the B. Trinity O ineffable Trinity Three persons in one Essence One glory One maiesty One wisedome One puissance ' Graue in my soule thy holy Faith Hope the liuely flame Of holy loue vnto thy law print in the entrailes of the same My Faith let see thy Greatnes my Hope let thee attend My Loue let seeke thine honour and nothing els pretend My Vnderstanding alwayes let humbly thee admire And let my Will sincerely to honour thee aspire My Tongue let praise thy Name thy goodnes and thy glory Thy Feasts in euery season be alwayes in my memory But if my tongue nor thought nor those of Angells neither Can speake or thinke inough of thee take my desires rather With hart lowly humbled thy maiesty I adore And loaden with the weight of sinne thy mercy do implore And he shall make an end saying Pater Aue Credo c. The After-dinner and Euening of the seauenth dayes Iourney A thankesgiuing for the first weeks well passed CHAP. XVII IN the Afternoone of this seauenth day the Pilgrime shall imploy himselfe to thanke God for all the goods he hath receaued of him and namely for this grace and fauour that he is come to the end of the first weeke of his Pilgrimage as to a station of his first rest and repose and he shall say thus either with hart A prayer to the B. Trinity or mouth Be thou blessed for euer O Lord and for euer praised of Angells and men and of all creatures in the whole world for to thee only belongeth benediction and soueraigne praise who art soueraigne power wisedome and bounty soueraigne Trinity in three Persons soueraigne Vnity in one Essence soueraigne Maiesty the Father the Sonne and the Holy Ghost O ineffable Trinity and sacred Senate Creatour Gouernour Redeemer of the world soueraigne Law-giuer of all good Lawes thy selfe being the eternall law God the eternall Law eternall iustice and eternall reward to those that feare loue and serue thee with all their hart and with the same hart keep thy commandements O infinite bounty doe me the fauour for thy owne sake and for the merits of that diuine person that descended from thy bosome O heauenly Father and by thy worke O holy Ghost was made man to repaire man that was lost that my Sabboth rest may be euery day in thy loue in thy feare and seruice in the obseruation of thy holy lawes that all the webbe of my life may be with such dayes and all my dayes composed of the houres of this repose And that at the end of my mortall course I may without end praise thy holy name and for euer rest in the bosome of thy blessednes With these and like prayers he shall passe the after dinner of his first weeke and shall take vp his lodging as he may after the manner of Pilgrimes The eight day Of the loue of our Neighbour and how one Man is Neigbour to another CHAP. XVIII THE Pilgrime hauing runne ouer the Commandments of the first Table which concerne the loue and worship of God he shall passe to those of the second Table appertaining to the loue and duty we owe to our neighbour that is to Angells and men For this worde comprehendeth both Neighbour vniuersally is maÌ„ to man though principally man is neighbour to man being neere allied one to the other not onely by likenes of their reasonable nature and of the end common to Angells and men which is eternall happinesse but also for the kindred both by the first Adam of whome al men descend and are brethren by that title and also by the second Iesus Christ by whome they are redeemed if theÌ„selues be not in fault and knit together by a knot of holy spirituall brotherhood As then the three precedent Precepts are conteyned vnder one alone which is the end of all which biddeth to loue God with all our hart for himself so also the seauen following are conteyned vnder that which commandeth to loue our neighbour as our selues for the loue of God to help and assist him with our goods with our ability and industry and to do him no wrong and finally to loue him as our selfe Also S. Thom. 2. 2. q. 26. as there be diuers and different obligations among men so there be diuers degrees of loue and therefore S. Augustine sayth He leadeth a iust holy life who iudgeth iustly of things such is he who endewed with a well ordered Charity Aug. lib. 1. de keepeth himselfe from louing that he should not loue or from louing too much that he should loue lesse or from louing equally that he should loue differently or differently that he should loue equally The straitest bond that is amongst men is betweene Father and sonne and therefore the father holdeth the first place in the list

giuen vs so notable a pledge of his loue he must needes giue vs great cause of hope and trust in him There was nothing sayth S. Augustine more necessary to vphold our hope Lib. 13. de Trinit c. 10. then to haue some token of his loue and what token greater can there be then to see the Sonne of God vnited to our nature Now by the demonstration of this loue he hath most liuely inuited and incited man to loue him for there is nothing so naturall as to loue him of whome we see our selues beloued August de catech iudâ—â—us c. 4. VVherefore sayth the same Doctour if heertofore we were slow to loue yet now let vs be ready to render loue Moreouer could there be a more noble meanes to make man partaker of this supreme nature our happynes then by this alliance whereby God is made Man and man God To breake the hart and pride of the Diuell then to see the nature of man which he so much despised and abased to be exalted aboue the nature of Angells To tame his arrogancy and presumption and to remoue the yoke of his tyranny by a Man God man alone not being sufficient to satisfy and ouercome for mankind and God alone could not suffer being impassible To teach man humility the foundation of all vertue Phil. 2. seeing God not only humbled but also annihilated taking the forme of a seruant and suffering the death of the Crosse To teach obedience purity liberality deuotion prudence constancy Philip. 2. magnanimity and other vertues whereof he hath giuen so good instructions both by word and worke all his life long and specially in the three last yeares that he manifested himselfe to the world and most clearely and effectually in that admirable conflict of the Crosse To teach finally to doe nothing against the dignity of man so much honoured by this alliance Are these meanes effectuall inough to redeeme man Do they sufficiently declare the infinit wisedome of God Of the power of God in the same Mystery CHAP. XXVIII DOTH not the power of God also diuinely appeare in this mystery The power of God in the IncarnatioÌ„ for therein we see two natures infinitly different to be ioyned togeather the diuine and the humane and by a bound so admirable and so strait that remayning distinct and without confusion they make but one person the closest and neerest vnion that can be of thinges diuerse This therefore is a worke of one Almighty and a most manifest demonstration of an infinit power It is without comparison greater then that he shewed in the Creation of man in ioyning his spirit and body an heauenly soule with an earthly body making as it were an abridgement of the whole world for the soule was not infinitly distant from the condition of the body as the diuine nature is from the humane this was only to ioyne two creatures of diuers rankes and degrees but to ioyne the word of God with our flesh in one person is to haue vnited two natures infinitely vnequall S. Berna serm de Natiuit to haue made an admirable abridgement of the whole world and of the Author of the world and to haue inclosed infinitenes in littlenes and eternity in tyme. This is infinitely more then to ioyne East to West or North to South or heauen and earth together for such a coniunction should be of things farre different yet with some proportion and measure but this is of two natures infinitely distant the one from the other the diuinity with the humanity the infinit with the finit the most souerain maiesty with the least reasonable creature stable Eternity with floting Time the supreme power with infirmity impassibility with sufferance God with man the Creatour with his Creature which are so many exploites and testimonies of an Almighty power Motiues to the loue of God Heere then the contemplatiue soule shal admire shall prayse and exalt the wonders of this soueraigne God in this mystery he shall stirre vp himselfe to his loue seeing the effects of his wonderfull bounty to reuerence and respect seeing the signes of his infinit wisedome to his feare considering the greatnes of his maiesty He shall thanke the Father for sending his Sonne and the Sonne for taking our flesh by the will of the Father and also the Holy Ghost the bond of the Father and the Sonne and shall adore this diuine soueraigne Trinity one God in three persons all and euery one the maker of this admirable and principall worke greater then had beene the Creation of a thousand worldes The eight and twenty day and the seauenth of his Aboade Of the Visitation of the B. Virgin CHAP. XXIX THIS day the Pilgrime shall make his meditation of the voiage of the B. Virgin to the house of her Cousin Elizabeth The modesty of the virgin in her voiage whome she went to visit immediatly after she was saluted by the Angell For the first point of the meditation the Pilgrime shal take the first part of the history In those dayes Mary rose went quickly to the mountaines vnto a towne of Iudea he nameth not this towne as he did Nazareth because it concerned not the mystery of the visitation such a writer puts nothing superfluous in his history he declareth only the courage and diligence of the B. Virgin to vndertake and performe this Pilgrimage which principally he meant to report Here the deuout soule shall first cast her eyes vpon this heauenly mayd great with God Almighty walking the fieldes not with the traine or company of an earthly Queene in Coach or Litter garnished with veluet or cloth of gold with soft beds and cushions but in the simplicity of a daughter of Sion on foot in company of her Spouse Ioseph though assisted with a great company of Angels for the guard of him they caried and of her and followed her foot by foot through all the places she passed Secondly she shall consider the humility of the B. Virgin practising by worke the vertue which she professed in word Her humility in visiting S. Elizabeth calling her selfe the seruant of our Lord the greater goeth to the lesse the virgin to the wife the daughter of Dauid to the daughter of Aaron the mother of God to the mother of a man the mother of our Lord to the mother of a seruant which are so many proofes of an heauenly humility It was also very coÌ„uenient that she should excell in this vertue meete for the Mother of him who descended from heauen to her wombe by humility to beginne to walke in humility The Daughters of this world do not so for when they are by others exalted to any greatnes they make themselues also greater in their own hart and do highly disdayne their inferiours and the ordinary fashion of women with child is to become heauy and to seeke rest and ease of body This B. Virgin goeth another way as she

is he that hath powred downe these deluges of water and fire vpon the impiety and fifth of the world that hath beaten downe the Tyrants of Egipt made wayes for his people through the waues of the sea opened the bosome of the water the earth to swallow down armed pride or the proud army who sent his Sonne to tye an euerlasting knot of amity and friend ship with men to make himselfe litle humble in his litlenes and humility to confound the counsell and arrogancy of the proud and to ouerthrow the power of hell and the world 7. He hath put the mighty from their seate hath exalted litle meâ— So is he King of Kings it is he that placeth and displaceth according to his pleasure he maketh the little great and the great litle he changeth times and ages translateth kingdomes Dan. 2. Ec. l. 10. Iob. 11. and establisheth them he giueth the scepter of one people to another because of iniustice and iniuries he shall vnlose the girdles of Kings and gird their loynes with a rope he taketh the needy from the dust and the poore from out of the smoke to make him sit in the company of Princes and inherit a seat of glory 8. He hath filled the hungry with good things and hath sent the rich away empty This is the worke of the mercy and iustice of God to relieue the necessity of the needy and to leaue empty the pride of those who do sumptuously solace themselues in the abundance of their riches 9. He hath receaued his Child Israel remembring his mercy He seemed to haue forgotten but he sheweth well the contrary for as the father taketh his child in his armes so hath he shadowed vnder the protection of his wings poore Israell afflicted vnder the Tyranny of a Paynim poore mankynd which was to be his people oppressed vnder the tyraÌ„ny of the Diuel cometh now in person true King and true Redeemer of Iewes and Gentills to help both to winne the Roman Ruler make him one people with the Iew his vassall and ioyne all in a sweet liberty and obedience of one law of one faith of one King and herein he sheweth that he hath remembred the old promises of his mercy and that he meant to performe what he had spoken Gen. 13.3 15.3.17.19.18.9 21. 10. As he did speake to Abraham and to his seed for euer For this is the holy Patriarch Father of the Iewes and head of all the children of God to whome he first promised expressly that in his seed all nations of the world should be blessed Gen. 26 4 and after to Isaac Iacob Dauid and others who followed after and this blessing should last as long as the world and the effects thereof vnto all eternity This is the song and sense of this Canticle Gen. 28.14 O diuine finger of the praises of thy Sonne Gabriel Elizabeth the Angells and men sing thy honour Psal 131.11 and thou singest the glory power bounty mercy and iustice of him that made thee worthy to be praised and exalted by men and Angels in what measure they cast their eyes vpon thy greatnes the more thou humblest thy selfe The ten Verses of the Magnificat is the B. V. Harpe with ten stringes and dost oppose thy humility to the greatnes of God Dauid thy great Grand-father was a meruailous singer out of the great workes of the Creatour thou art not inferiour to him in any thing and thy Harpe often stringes reacheth as neere to the throne of Maiesty as his soundeth as loud as his for euer in the sanctuary of the church of God Learne heere O Christian soules to humble your selues when you are magnifyed and when any prayse doth sound in your eares be you stirred vp to prayse him whose guifts haue made you prayse-worthy Teach me O B. Virgin teach thy Pilgrime the manner to sing after thee the meruailous workes of the Creatour teach me to acknowledg his good deedes and my miseries to extol him in his power to despise my selfe in my basenes that my soule may magnify him that my spirit may reioyce in him that my tongue and hart may sing to him thankesgiuing for euer and euer Amen After this meditation he shall heare masse and the diuine Office and then go to his dinner The After-dinner and Euening of the eight and twentith Day VVhat the B. Virgin did in the house of S. Elizabeth CHAP. XXXI THIS After dinner the Pilgrime shall employ himselfe in his wonted exercises according to the time in reading conference hearing the Sermon and Euensong and occupying himselfe in such like exercises towards the euening he may make some short meditation taking for his subiect the rest of the history discoursing in his thoughts vpon those good workes which the B. Virgin did in the house of her Cousin S. Elizabeth during the three moneths she stayed there For now he shall see her praying in her Oratory then lifting vp her hart to God then humbling her selfe to his maiesty the more she did see discerne it sometime sighing for mankynd whose Redeemer she carried in her bowells at other tymes heare her discourse with her Cousin of heauenly things of the greatnes of God of his goodnes of his prouidence of his wonderfull workes and other points of deuotion which she had touched in her Canticle He shall behold her also in her lesse businesses working with her needle and employing her selfe with all humility and charity in the meane seruices of the house for the solace and help of her Cousin Elizabeth Two great Ladyes big with two great Saints Finally lodging in this house by contemplation he shall set before his eyes these two admirable Ladies the one great with a Saint that neuer had greater before him the other great with Sanctity it selfe A heauenly Guest of S. Elizabeth with whome she lodged and an heauenly hostesse of God whome she lodged in her wombe both mother and Virgin rauishing with admiration both heauen and earth with the most excellent beauty of her vertues And hauing at her returne accompanied her from the house of S. Elizabeth to Nazareth he shall end the euening with thankes-giuing shal go to his lodging there to end the day and take his rest and resection The nine and twentith Day and the eight of his Aboad The Meditation for midnight of the Natiuity of our Sauiour CHAP. XXXII THE nine and twentith Day shall contayne 3. meditations at 3. times at midnight of the Natiuity of our Sauiour in the morning of the Circumcision and at night of the adoration of the three Kings For preparation to the first after hauing demanded the assistance of God he shall first seeke and follow in spirit the way which the B. Virgin with Ioseph had held froÌ„ Nazareth to Bethleem whither they of the house of Iuda came then as to their chiefe Citty to giue vp their names to the enrolment

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