Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	cry_v	father_n	9,732	5	5.0154	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72216	The second booke of the dialogues of S. Gregorie the Greate the first pope of that name containing the life and miracles of our Holie father S. Benedict. To which is adioined the fule of the same holie patriarche translated into the Englishe tonge by C.F. priest & monke of the same order.; Dialogi. Part 2. English	Gregory I, Pope, ca. 540-604.; Batt, Antonie.; Fursdon, John, d. 1638.; Gregory I, Pope, ca. 540-604. Short treatise touching the confraternitie of the scapular of St. Benedicts order.	1638 (1638)	STC 12350.5; ESTC S125237	72,895	252

are foure kindes of MoÌ„kes The first is of Coenobites that is monasteriall or conuentuall liuing vnder a Rule or Abbot The second kinde is of Anachorits that is Hermits who not by Ã Nouitiall feruour of deuotion but by long probation in a monasticall kinde of life haue learnt by the comfort and encouragement of others to fight against the Deuill and being well armed secure now without the help of any are able by Gods assistance to fight hand to haÌ„d against the vices of the flesh and euill cogitatioÌ„s and soe proceed froÌ„ the fraternall army to the single combat of of the wildernes The third and worst kinde of MoÌ„ks are the Sarabaits who hauing not beene tryed vnder any Rule by the experience of a skilfull maister as gold vseth to be tryed in the furnace but softned according to the nature of lead by their workes adhering yet to the world are knowne by their tonsure to be disloyall to God who two or three or perhaps single without a shepheard are shut vp not in our Lords sheepfolds but in theire owne and the pleasure of their desiers is to them a lawe and whatsoeuer they like or make choise of this they will haue to be holy and what they mislike that not to be lawfull The fourth kinde of moÌ„ks be those which are called Girouagi or wanderers who all their life time wander through diuers prouinces and guest wise stay two or three days in one Monastery and then in another and are allways wandering and neuer setled and giuing themselues alltogether to their owne pleasures and to the inticements of gluttony are generally in all things worse then the Sarabaits Of the miserable conuersation of all which it is better to be silent then to say much And therfore leauing these let vs by Gods assistance set downe a Rule for Coenobits or Conuentualls which is the principall sort of all What kind of man the Abbot ought to bee CHAP. II. AN Abbot who is worthy to haue charge of a monastery ought allways to remember what he is called and to expresse in his actioÌ„s the name of Antient. For in the monastery he representeth the person of Christ seing he is called by his name or title as the Apostle saith Ye haue receiued the spirit of adoption of children in which wee cry abba father And therfore the Abbot ought to teach ordaine or coÌ„mand nothing but what is conformable to the commandes of our Lord and God forbid he should do otherwise But let his commands and doctrine be mingled in the minds of his disciples with the leauen of the diuine iustice Let the Abbot allways be mindefull that in the dreâ—dfull iudgement of God he is to giue account both of his doctrine and of the obedience of his disciples And let him know that it will be found the shâ—pheards fault what want of profit soeuer the maister of the family shall find in his sheep But if he haue bestowed all diligence on his vnquiet and disobedient flocke and haue employed the vttermost of his care for curing of their corrupt manners then shall he be discharged in the iudgement of our Lord and may say with the Prophet I haue not hidden thy iustice in my hart I haue told thy truth and thy saluation but they contemning despised me And then finally death as a iust punishment shall be inflicted vpon the disobedieÌ„t sheepe When therfore any one taketh vpoÌ„ him the name of an Abbot he ought to gouerne his disciples with a twofold doctrine that is To shew them all vertue and sanctity more by deeds then by words and to capable disciples he may declare the commandements of God by words but to the hard harted persons and to such as are more simple he must shew them by his actions and life And all things which he shall teach his disciples to be vnfitting by his owne actions let him shew that they ought not to be done least preaching well to others hee himselfe be fouÌ„d reprobate and God say vnto him sinning Why doest thou declare my iustices and takest my testament in thy mouth Thou hast hated discipline and hast cast my speeches behind thee And Thou who hast seene a moate in thy brothers eye hast not seene a beame in thy owne Let there be no acception of persons in the monastery Let not one be loued or fauoured more then an other except such a one as in good workes and obedience shall be found to surpasse others Let not a free maÌ„ or of better parentage coming to Religion be preferred before him who is of seruile or meaner condition except there be some other reasonable cause for it But if vpon iust considerations the Abbot shal soe think fitting let him doe it in any rancke or degree what soeuer otherwise let euery one keepe their owne places Because whether bondman or free man wee are all one in Christ and beare an equall burthen of seruitude vnder one Lord for with God there is noe acceptioÌ„ of persons Onely in this he maketh a difference if in good workes and humility wee surpasse others Therefore let the Abbot beare equall loue to wards all and let all be subiect to the same orders and discipline according to their deserts For the Abbot ought all wayes in his doctrine to obserue that Apostolicall forme where it is sayd Reprooue intreate reprehend that is tempering as times and occasions require faire speeches with terrours Let him shew both the seuerity of a maister and the pious affection of a father that is he ought sharply to reproue such as are disordered and vnquiet and of the other side to deale by intreaty with tuch as ar obedient mild and patient exhorting them to goe forwards in vertue But by all meanes the negligent and contumacious persons let him seuerely reprooue and chastise Let him not dissemble the sinnes of delinqueÌ„ts but as soone as they appeare let him vse all possible endeuour vtterly to roote them out remembring the danger of Hely Priest of Silo. The more honest and vnderstanding dispositions let him for the first and second time admonish by words but the stubborne hard harted proud and disobedient euen in the very beginning of sinne let him chastise with stripes and bodily punishment knowing that it is written The foole is not corrected with words And againe Strike thy soÌ„ne with the rod and thou shalt deliuer his soule from death The Abbot ought always to remember what he is and what he is called and that to whom more is committed from him more is exacted And let him consider what a difficult and hard taske he hath vndertaken to gouerne soules and to accommodate himself to the humors of many Whereof some ar to be led by faire speeches others by sharp reprehensions and others by sharp reprehensions and others by perswasions Therefore let him soe conforme himself to each one according to their quality and vnderstaÌ„ding that he may not onely suffer noe losse in the flock committed to him

conuenience the man of God was at his deuotions in his cell to whoÌ„ the enemye in an insulting manner appeared and told him he was going tâ— his Brethren at worke the man of Goâ— straighâ— waise by Ã messenger aduertised the Brethren there of warning theÌ„ to haue Ã care of themselues for the wicked enimye was at that houre come to molest them Scarce had the messenger told his errand when the malignant spiritt ouer threw the wall that was Ã building and with the fall thereof bruised Ã yong Monke sonne to Ã certaine Senatour Hereat all of them much grieued and discomforted not for the loss of the wall But for the harme of their brother brought the heauy tideing to their venerable Father Benedict who bid them bring the youth to him who could not be carried but in Ã sheet by reason that not onely his body was bruysed but also his bones crushed with the fall Then he willed them to lay him in his cell vpon his matte where he vsed to pray So causeing the Brethren to goe out he shutt the doore and with more then ordinary deuotion fell to his prayers A wonder to heare the very â—â—me howâ—e he sent him to his worke â—gaine whole and sound as euer he was â—efore to helpe his Brethren in making â—p the wall whereas the enemie hoâ—ed to haue had occasion to insult ouer Benedict by his death Of Monkes who had eaten out of their Monastery CHAP. XII NOw began the man of God by the spiritt of prophecy to foretell things to come to certifie those that were present with him of things that passed far of For it was the custome of the Monastery that the Brethren sent abroad about any business should neither eate nor drinke till their retourne this in the practise of the rule being carefully obserued one day some Brethren vpon occasion went abroad and were forced to stay later then vsually so that they rested refreshed themselues in the house of Ã certain deuout woman of their acquaintancâ— Afterwards coming home very latâ— they asked as was the custome the Abbots blessing Of whom he streighâ— way demanded saying where dineâ— you they answered no where he replyed why doe you lye did you noâ— goe in to such Ã womans house eatâ— you not there such and such meates dranke you not so many cuppes Wheâ— the venerable Father had told them both the womans lodging the seueralâ— sorts of meates with the number oâ— their draughts They all in great terrour fell downe at his feate and with acknowledgemeÌ„t of all they had done confessed their fault which he straighâ— wayes pardoned perswading himselfe they would neuer after attempt thâ— like in his absence knowing he was alwayes present with them in spiritt How he reprooued the Brother of Valentinian the Monke for eatinge by the way CHAP. XIII MOreouer the Brother of Valentinian the Monke whom wee mentioned in the beginning was very deuout although but Ã Saecular he vsed euery yeare once to goe from his dwelling to the Monastery that fasting that he might partake of the prayers of the seruant of God and see his Brother As he was in his way an other trauayler who caryed meate with him put himselfe in to his company and after they had trauayled Ã good while he said to him Come Brother let vs refresh ourselues least wee faint in the way God forbid answered the other by no meanes Brother for I neuer vse to goe to the venerable Father Benedict but fasting At which answer his fellow trauayler for the present said no more when they had gone Ã litle farther he moued him againe but he would not consent because he resolued to keepe his fast So the other was Ã while silent and went on forward with him after they had gone agreat way wearied with long trauaille in their way they came to Ã meadow and Ã spring with what else might delight them there to take their repast Then said his fellow trauayler loehere is water heere is Ã meadow here is Ã pleasant place for vs to refresh and rest vs Ã while that we may without endangering our health make an end of our iourney Soe at the third motion these words pleasing his eare and the place his eye he was ouer come consented and eate At the euening he came to the Monastery where conducted to the venerable Father he craued his benediction and prayers But presently the holy man reprooued him for what he had done in the way saying what was it Brother that the malignant enemye suggested to thee in the way by thy fellow traueller The first time he could not preuaile nor yet second but the third time he preuailed and obtained his desire Then the man acknowledging his fault and frailty fell at his feete more sorry for his offence by reason that he perceiued he had offended although absent in the sight of Father Benedict Peter I Discouer in the breast of the holy man the spirit of Helisaeus which was present with his disciple far of him How he discouered the dissimulation of king Totila CHAP. XIV Gregory BE silent Peter with patience that you may vnderstang strangeâ— things For in the time of the Gothes their king informed that the holy man had the gift of prophecy as he went to wards his Monastery he made some stay Ã litle way of and gaue notice of his coming to whom answer was made from the Monastery that he might come at his pleasure the king of Ã treacherous nature attempted to trye wheter the man of God had the spirit of prophecy There was one of his followers called Riggo whom he caused to put on his royall robes and buskins on his feete and so commanded him taking on him the kings person to goe forward towards the man of God three of his cheife pages attending vpoÌ„ him to witt Vsilrike Roderike and Blindine to the end they should waite vpon him in the presence of the seruant of God that so by reason of his attendance and purple robes he might be taken for the king When the said Riggo with his braue apparell and attendance entred the cloister the man of God sate a far of and seing him come so nie as he might heare his voice he câ—yed to him saying putt of sonne putt of that thou cariest it is not thine Riggo straight waies fell to the ground sore abashed for hauing praesumed to delude the holy man all his followers likewise fell downe astonished and riseing they durst not approach vnto him but retourned to their king and trembling related vnto him how soone they were discouered How Benedict by prophecy foretold the king and Bishop of Canusina future euents CHAP. XV. AFter this king Totila came himselfe to the man of God whom so soone as he saw sitting Ã far of he durst not come nigh but fell prostrate to the ground the holy man twice or thrice bad him rise but he durst not get vp then the holy man came himselfe to

day in to the holy mans cell found him weeping bitterly and when he had expected Ã good while and saw he did not giue ouer although it was his custome in prayer mildely to weepe and not to vse any dolefull lamentations he boldely demanded of him the cause of so great greife To whom the man of God presently replyed All this Monastery I haue built with what soeuere I haue prepared for my Brethren is by the iudgment of Allmighty God deliuered â—o the heathens and I could scarse obâ—aine to saue the liues of the monkes â—n this place His words Theoprobus â—eard But wee see them verified in â—he destruction of his Monastery by â—he Longobardes For of late these Longobardes by night when the Reâ—igious were at rest entred the Monasâ—ery and ransacked all yet had not â—he power to lay hand on any man But All mighty God fulefilled what he had promised to his faithfull seruant Benedict that although he gaue their goods in to the hands of the paynims yet he praeserued their liues In this blessed Benedict did most clearely resemble S. Paul whose ship with all its goods being lost it pleased God to bestow vpon him the liues of all those who were with him How S. Benedict discouered the hiding of Ã Flagon of wine CHAP. XVIII OVr Monke Exhilaratus whom you know well on Ã time was sent by his maister with two wooden vessels we call flagons full of wine to the holy man in his Monastery He brought one but hid the other in the way not withstanding the man of God although he was not ignorant of any thing doue in his absence receiued it thankefully and aduised the boy as he was retourning back in this manner Be sure childe thou drinke not of that flagon which thou hast hid but turne the mouth of it downeward and then thou wilt perceiue what is in it He departed from the holy man much ashamed and desirous to make further triall of what he had heard held the flagon Ã side and presently there came forth Ã snake at which the boy was sore afrighted and terrified for the â—uill he had committed How the man of God reprooued Ã Monke for receiuing certaine napkins CHAP. XIX NOt farr distant from the Monastery was Ã certaine towne in which no small number of people by the moueing exhortations of Benedict were conuerted from their superstious idolatry In that place were certaine religious women and the seruant of God Benedict vsed to send often some of his Brethren thither to instruct and edifie their soules One day as his custome was he appointed one to goe But the monke that was sent after his exhortation tooke of the Nunnes some small napkins and hid them in his bosome As soone as he came back the holy Father beganne very sharpely to rebuke him saying How hath iniquity entred thy breast The monke was amazed and because he had forgott what he had done he wondred why he was so reprehended To whom the holy Father said What Was not I present when thou tookest the napkins of the hand maids of God and didst put them in thy bosome where vpon he presently fell at the feete of the holy man and repenting his folly threw away the napkins which he had hidde in his bosome How the man of God vnderstood the proud thought of one of his Monkes CHAP. XX. ONe day as the venerable Father late in the euening was at his repast it happened that one of his moÌ„kes who was sonne to Ã lawyer held the candle to him and whilest the holy man was eating he standing in that manner beganne by the suggestion of pride to say with in himselfe Who is â—e whom I should waite vpon at taâ—le or hold the candle vnto with such â—ttendance Who am I who should â—erue him To whom the man of God â—resently turning checked him sharâ—ely saying signe thy breast Brother what is this you say make the signe of the cross on your breast Then he forth with called vpon the Brethren and willed them to take the candle out of his hande and bad him for that time to â—eaue his attendance and sit downe quietly by him The monke being asked afterward of the Brethren concerning his thoughts at that time confessed to them how he was puffed vp with the spirit of pride and what conâ—emptible words he harboured in his thought against the man of God By this it was easely to be perceiued that nothing could be kept from the knowâ—edge of venerable Benedict who was â—ble to penetrate the very secret â—houghts of the heart Of two hundred bushels of meale mirâ—culously brought to the Monastery gate CHAP. XXI AT an other time also in the country of Campania began Ã greaâ— famine and great scarcety of victuallâ— so that all the wheate in Benedict hiâ— Monastery was spent and but fiuâ— loaues of bread remained for the Brethrens refection When the venerablâ— Father perceiued them sad and discontented he endeauored by Ã milde anâ— gentle reproache to reprehend theiâ— pusillanimitie and with faire promise to comfort them saying why are you sad for want of bread to day you are in want but to morrow you shall haue plenty The next day there were found two hundred sacks of meale before the Monastery gates by whom Godâ— Allmighty sent it as yet no man knoweth Which when the monkes beheld they gaue thankes to God and by â—is were taught in their greatest want â— hope for plenty Peter BVt resolue I pray is it to be thought that this seruant of God â—ad continually the spiritt of propheâ—â— or onely at certaine times with â—â—me discontinuance Gregory THe spirit of prophecy Peter doth not alwayes cast his beames vpon â—â—e vnderstanding of the prophets for â—s it is written of the holy Ghost He â—â—eatheth where he will so likewise â—ust we conceiue also when he pleaâ—â—th And therefore Nathan being deâ—anded by the king if the might builde â—he temple first aduised him to doe â—â— afterward forbad him This was â—he reason that Helyzaeus knew not â—he cause why the woman wept but said to his seruant Who did oppose â—e let her alone for her soule is in anguirh â—â— our Lord hath concealed it from me aâ—â— not made it knowne Thus God Alâ—mighty of his great mercy disposet with singular prouidence to the enâ— that by giuing the spirit of prophecâ— some times and at other times with drawing the same the mindes of thâ— Prophets be both eleuated aboue theÌ„selues and also be truely humbled foâ— by receiuing the spirit they may knoâ— they are inspired by God and againâ—â— when they receiue it not they maâ— consider what they are of themselues Peter IT standeth with good reason whaâ— you haue said but I beseech you prosecute whatels you remember oâ— the venerable Father Benedict How by Ã Vision he gaue order to contriuc Ã Monastery CHAP. XXII AN other time the holy Father was requested by Ã certaine deuout an to send some of his disciples to â—â—ild

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