Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	death_n	sleep_n	sleep_v	3,486	5	10.6583	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17888	A spirituall combat a tryall of a faithfull soule or consolation in temptation. Written in French by I.P. Camus Bishope of Belley, and translated into English by M.C. P. of the Eng. Coll. of Doway.; Lutte spirituelle, ou encouragement à une âme tentée de l'esprit de blasphème et d'infidélité. English.	Camus, Jean-Pierre, 1584-1652.; Carre, Thomas, 1599-1674.	1632 (1632)	STC 4553; ESTC S107507	60,746	308

sublime refuge whereof the Psalmist makes mention to which no euill come nor shall any scourg approch T' is the Desert where the woman in the Apocalipse saued her selfe least the dragoÌ„ should haue deuoured her fruite These are the wings of the doue which the Psalmist wisheth for to fly vp to his rest * It is in this high degree of Contemplation that he compares himselfe to a Pelicane in the wildernesse a night crow in the house and to a sparow solitary in the house toppe A Practise of this Act. CHAP. XII YOu will perhaps aske me what that happy shelter is that you may spring away towards it as a Hart dead run by the hounds his breath and legges failing him who ruÌ„s himselfe into some thicke Groue as into an vnpregnable Fort or into some holow denne in the side of some high Rocke according to the Psalmists song that the high mouÌ„taines are for the Heart 's the rocke a refuge for the Iechins * I did point it you out in S. DENIS his words THEOPISTE which if you find somewhat obscure I will here a litle illustrate them by an explication fitted to your pourpose Know then that if all the remedies which I haue prescribed be not able to worke the cure and if you find not your hart deliuered of disquiete by the diuers considerations and practise of so many vertues different Actes you are to imitate the Prophete IEREMIE The solitary shall sit and hold his peace and afterwards he shall rise aboue himselfe Endeuour then following this aduise to settle your thoughts entring into your selfe and to hold your peace that is to silence all the noyse of your exteriour or interiour senses of all your passions to depriue your imagination of all the shapes of created things to stripe your memory of all the Idea's of creatures sciences not to permit your vnderstanding to discourse no not to appease the motions and boylings of the will which is to sing to God the Hymne of sacred silence in the Hierusalem or City of Peace of our hart to throw downe vpon the ground or rather to throw out all naturall light admitting onely into the Sanctuary of the bottome of our soule the simple abstract pure vniuersall ray of a liuely Faith exempt from all discourse representations and actes and in this louing submission or assenting quiet of mind in this setled attention in this inward vnion by so much the stronger as it is lesse perceaued so much more exquisite as it is lesse sensible keepe your selfe neere vnto God cast your selfe into this sacred blindnesse clearer-sighted then all sight into this night which is brighter then the day into this darkenesse clearer theÌ„ the light into that resplendant cloud so much celebrated by the mistikes and as another MAGDALENE set at our Sauiours feete remaine inuariable and immoueable without euer regarding the spoyles which the temptation seemes to make in all the partes of your soule whether it be sensitiue or reasonable so it be inferiour to the highest point of your spirit For as long as that shall say no let the flesh be moued let the diuell rage you can neuer be vaÌ„quished God can take you vp by this haire out of these troubles as well as the Angell took ABACVC by one of his and as long as this haire remaynes intire you shall neuer loose your interiour strength And though we apprehend that the inferiour portion of our reasonable part is disloyall and impious yet feare not the highest point of your spirit like another MOYSES is with God in the clouds vpon the toppe of the mountaine he will appease his wroth against Israel who below eates danceth playes and then adores the golden Calfe Though all your senses passions and powers should be troubled and disordered by temptation and as it were should liue in a kind of impiety and idolatry so that you sticke and adheare to God in the toppe of your spirit it is enough to warrant you from his wrath and the dread of his Iustice And though you seeme to be forsaken of God vpon this Crosse and that malice seemes to be consummated in you that is accomplished in a highest degree yet as long as in the botome of your hart you are able to say vnto God Ã´ heauenly Father I coÌ„mend my poore soule into thy haÌ„ds * you are still in good estate Your lot is assured in such haÌ„ds * out of which no power can beare you away by force * till by your free consent you take your selfe out of them God neuer forsaking any but such as forsake him An Eleuation towards the toppe of the Spirit CHAP. XIII THe wise-man saith that it is in vaine to set snares for birds alreadie flying * because a man is not able to force them from the wing and indeede we neuer reade that the bird of Paradice is caught nor is she euer found in earth but when death makes her tumble downe for hauing no feete she keepes continually in the open aire where she doth feede and repose The same may be said of soules which doe soare aboue all sensible and intelligible things yea euen beyond themselfes towards God In vaine doe the diuells set trappes for them while their eyes still turnd and sett vpon God doe neuer sleepe the sleepe of the death of sinne * The litle flies once inueigled in the Spiders netts sticke therin the great ones doe burst and breake them Temptations are true Spiders-webbs which doe scarcely euer catch those soules which doe soare aboue created things which entertayne thoughtes of God more dearely then all other thoughtes and are more sensible of his touches then all other feelings Thunders winds stormes hayle rayne and the rest of the impressions of the aire doe onely beate vpon the midst and the foote of the Mountaine Olympus whose toppe enioyes so constant and continuall a calme that that which one writes therin in the dust remaynes still in the same estate neuer being touched with the least breath of wind And though the midst and lowest part of our soule be weather-beaten with the teÌ„pests and stormes of temptation yet it is in our power with the assistance of God's grace to maintayne the toppe of it in a constant peace and serenitie by so much the greater by how much it is lesse knowen and by so much more solide by how much it is lesse sensible In two parts of the Tabernacle of the Iewe's Temple there was nothing seene but fire flames flesh blood sacryficed victimes sacryfices nothing heard but the brute of beastes which were slaughtered and the harmonie of the heauenly Hymnes and prayses But in the SANCTA SANCTORVM nothing was felt but parfumes and the High Preist who alone carried them thither adored God onely in a high sileÌ„ce It is into this misterious silence of the Sanctuarie of the botome of your hart that I inuite you to enter THEOPISTE neuer taking notice of the noyce and rustling outrages of your

feruour of your first Charitie * But in very deed THEOPISTE I doe not proceede with you in spirit of guile but speake out of the abundance of my hart* and according to the true sense of my soule A sense so true and solide that all the holy Scripture which is the word of Truth of Truth and of life euerlasting * is all full of it nor are pious bookes furnished with any other instructions vpon the matter of temptations Which I assure my selfe you will be constraind to confesse vnto me if allaying for a while the tumult of your hart and silencing the noise of your disquiete you would call to mind the precepts of our B. F. in the fourth part of his Philothee For what he speakes there of temptations in generall ought and may easely be applyed to yours in particular And if my ignorance dare adde any thing to so great an Oracle I beseech your humilitie to arme her selfe with patience to reade what I am about to put downe An holsome Feare CHAP. VII YOv thinke you are lost and I hold that you walke in the way of saluation You repute your selfe an Ethnike worse then an Infidele and I admire your Faith you apprehend your selfe defeated and I sing not your victorie For all victorie proceeds from the God of Hostes but the victorie of the Tryumph of Gods Mercy in you You neuer saw your selfe say you so feeble in point of Faith and I neuer saw you so constant in it It is true in deede that your aduersarie like vnto a roreing Lion doth roame about endeuouring to make you his prey marrie the resistance you make against him by the force of Faith * doth make me iustly beleeue that grace superaboundeth where you deeme sinne doth abounde * For you haue to doe with an enemy whom IESVS CHRIST by his death did so weaken that he can gaine no aduantage against vs but by our owne disloyaltie and dasterdlinesse all the feelings which he can rayse vp in vs not being able to forme any sinne at all without our consent So that as from Grace which is neuer awanting all our succour comes so from our selues alone is our ruine * Which when it arriues we are not so much to accuse the enemyes force as our owne malice But you feare say you to fall by consent and that force of the Tempest driueing your fraile vessell against the shelues you may suffer shipwrake in Faith * which is the most deplorable that can be suffered in spirituall life While I for my part dare assure you that he is blessed who feares continually * for he that feares to offend God doth truely loue his Law * and his Faith This feare of our Lord doth driue away sinne * and permits it not to raigne in the soule * DAVID tearmes it the ferme Pillar and firmameÌ„t of the mynd * Who knowes not that it is the will of God that we should worke our saluation in Feare and Trembling * O Lord said DAVID pierce my flesh with the nayles of thy Feare and make me to dreade thy iudgemeÌ„ts * I should be exceeding sorie THEOPISTE that this Feare should forsake your hart and I should intertayne a farre worse opinion of your desease if your pulse did not beate so hard That which makes you sorrowfull glads me what afflictes you comforts me what you conceaue to be signes of death are to me markes of life in you To doubt and to consent are incompatible CHAP. VIII YOu staÌ„d in feare THEOPISTE that your consent should follow your sense or feeling and I hold according to all Diuinitie a farre better warranty then your apprehensions that it is as impossible to ioyne a doubt and a consent together as a certaine with an vncertaine thing For consent doth presuppose so full and absolute aggreement and yeelding vp of it selfe and so constant a determination that it leaues no doubt at all behind it The Archer that hath a shaking hand hardly euer hits the white The ayme to be leuell and straight must also be stiddie and constant The surest signe that we consent not is to doubt that we consent So that the same thing which doth trouble you doth free and cleare my iudgement of all doubt Thus your blinding Egiptian fogges are to me a light as to the Israelite The darke cloud which doth incompasse you is to me a Pillar of fire * for its light a fire for strength a pillar I would to God that you had ether my eyes or at least would credit my words you should presently be cured That in the temptation we are to feare the fault and not the paine CHAP. IX BVt happily it is the too inordinate desire of health that delayes the cure Fire is fallen vpoÌ„ them * saith the Psalmist speaking of the children of Israel nor haue they seene the sunne * Nothing doth so much hinder a man to discerne the light of reason as the heate of a violeÌ„t passioÌ„ which is neuer without smoke THEOPISTE I doe a litle doubt me that in this tribulation which doth afflict you you doe more fly the Paine then the Faulte or at least that you feare and flie not the Faulte but by reason of the Paine which followes it as the inseparable shadowe of this infortunate body This peraduentures is the roote of your euil God will be loued for his ownesake Not for the reward which he promiseth otherwise the reward would be loued as God and God as the reward He will haue vs to abstayne from sinne not so much for the feare of his Iustice as for feare to offend his goodnes Thence it may be he leaues you to be tempered and seasoned in this temptation By meanes of it he vrgeth you on by frightes to th end that being gotten to a higher degree of Charitie this sterne and seruile feare may giue place to filiall feare And then this yoke shall rott away that is shall burst by the application and force of that heaueÌ„ly oyle * following the tearmes of one of the Prophetes Lay your hand vpon a good not an erroneous conscience and vpoÌ„ an vnfayned Faith * and tell me in words of Truth * THEOPISTE whether I haue not put my fingar vpon your sore and touched you to the quicke For the knowledge which I haue of the goodnes of your soule makes me as I coÌ„ceaue clearely see that this feare causeth you to runne vp and downe searching for Dittanie to draw out of your thigh or rather out of your hart the arrow of teÌ„ptation the smarte wherof doth more trouble you then any ferme beleife you haue of faulte coÌ„mitted But tell me then in simplicitie of hart my deare THEOPISTE if it be not as I say or rather as I coniecture since like vnto NABVCHODONOSOR you will haue me not onely to interprete but euen to arreade your dreames and thoughtes For loe Phisitians doe onely cure the deseases they know nor doe they know them but by a true relation which

Is it possible that you doe not perceaue God his assistance therein or at least that you heare not the voice of him who saith vnto you walking vpon those angrie waues T' is I feare not * For who can doubt but that since the beginning of your Combate your soule waighed downe to the verie depth of desolation had descended into the lower parts of the earth if God had not beene your ayde * Doe you not discerne that you resemble children who fearing masked-men ruÌ„ne into their mothers lappe and to chickens which hide themselues vnder the Henns wings when they espie the kites approach For I praie you the remedies which you seeke all vp and drowne to appease your paine what other thing is it then to say vnto God vnder the shadow of thy winges I will still hope till iniquitie shall be past by * And he though you perceaue it not will hide you with his wings and Feathers * or rather with the protection of his countenance will saue you from the molestation of men * This diuine Sauiour doth locke you vp in the closet of his sacred wounds He registers your name in his haÌ„ds * Nor shall all the world be able to raze it out He doth place and lodge you in his open side as a doue in the hole of a wall * But you perceaue him not you see him not and which is worse you beleeue him not Yet so it is my deare THEOPISTE when the assistance of Grace shall haue opened your eyes you will say with IACOB our Lord was truely with me in my tribulation I knew it not * That which I tooke for the gate of Hell was the gate of Heauen Profit drawen from Temptation CHAP. XIII I Will tell you THEOPISTE marrie vpon condition that vanitie shall not enter into your hart for that diuell would be hardlier dispossessed then he who doth now torment you If God haue giuen me any insight at all in your interiour now it is your acceptable time now are your dayes of saluation * And if anie had cured you you were to sue them to make them restore your sicknesse vnto you It is the time of fight and consequentlie the time of victorie and Triumphe Are you ignorant that none is to be crowned but such as haue lawfully fought * It is a time of bootie and of diuiding the spoiles of the enemie * Naie further It is the haruest time of Faith which you thinke is bet downe and spoiled in you Who knoweth not that those that sowe in teares doe reape in ioye a plentious crope If you will beleeue me you shall not onelie find God's assistance in your tribulation but as the text of the Psalmist saith in expresse tearmes you shal draw it from the verie tribulation * And you shall turne your greife vpon your aduersaries head and shall cast his iniquitie in his teeth * And as the wilde bore doth whet sharpen his tuskes against the rocke so may you edge your vertue against the rocke of temptation and make it more vigorous This you shall performe if imitating IVDITH you offer vp in the temple all HOLOFERNES his moueables if with ACAN you throw into the fire execrable things and burie the Idoles with IACOB for by this meanes those abominations of desolation being detested you may turne those impure and profane vessels to ornaments of the Tabernacle and with the Wood of Hiram and gold of Orphir brought out of an Idolatrous land you may raise the building of the Temple of God So true it is that to those who doe loue and feare God all things doe cooperate to good * And that which is their foode is an others poison and death Temptation glorious CHAP. XIV I Will yet goe much further and will speake may it be to Gods glory more aduantagiously in your behalfe by aduertising you that the temptation which makes head against you is not a Combat of Apprentises the diuell neuer being accustomed to vse this kind of battery but against the most perfect soules It is his principall and last peece wherewith he doth ordinarily assault those that are neere vnto their death as being his most rough and violent engine What a grace is it THEOPISTE that God permits you to meet with this most dangerous encounter before your forces fall into decay while you are yet vigorous * and in perfect health And while the AmaÌ„dtree doth not yet blossome nor the pitcher is not yet broken vpon the bankes of the fountaine * That is to vse the wiseman's manner of speach before your old age How much more rough and perilous is that on-set in the paÌ„ges of death where it is so full of danger to sleepe in the shadowe of sinne * and while the diuell doth vse the extreamitie of his furie finding the time short * in which he is to winne or loose vs for euer Now we haue a faire and fit time both to fight and beare away the victorie by the assistance of the Saintes of HeaueÌ„ and of Earth Marrie in this Deluge of many waters * in this periode of life how much more are temptations to be dreaded Further what an honour is it for you to be vsed not like a fresh-water-soldier but like a tried ChampioÌ„ in a battaile where none are admitted to fight but old beaten soldiers and who are most skilfull in handling spirituall weapons The blast of those winds doe onely tosse the talest and strongest trees These thunderbolts doe onely blast the topps of the highest mountaines and it is a signe that the diuell whose force as S. HIEROME saith is in his Reines * which he fills with illusions * saith DAVID and who hitts vs in the flanke as ELEAZAR did Anthiochus his Elephant I would say by sensualitie the weaker part of man it is a signe I say that you Were too hard for him there since that he makes head against the superiour part of your soule resembling in that a Generall laying seige to a towne who dispairing to make a breach or take it by skaling the walls by reasoÌ„ of the breadth of the ditch and thicknsse of the walls and Bastions plants his Ordonnance against the toppes of the steeples wageing warre against weather-cokes And doe not I see plainely that your Ghostly enemie hath got but a poore aduaÌ„tage against your Faith by this temptation while he doth rather assure it by your apprehensioÌ„s then shake it All that he can doe is but to make demonstration of his despaire despite in tormenting you so much the more temporally by how much he perceaues his feeble attempt to fall short of tormenting you eternally The Idea's whcih are in the mynd or before it CHAP. XV. HOwbeit I hold younot so litle experieÌ„ced in interiour skirmishes as that you know not sufficieÌ„tly when anie respit giues you leaue to breath and to make reflection on that which doth passe in you that all the Idea's which appeare vnto you and which indeede are so

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