Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	day_n	lord_n	week_n	2,982	5	9.9436	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01203	Delicious entertainments of the soule written by the holy and most reuerend Lord Francis de Sales, Bishop and Prince of Geneua. Translated by a Dame of our Ladies of comfort of the order of S. Bennet in Cambray	Francis, de Sales, Saint, 1567-1622.; Deacon, Pudentiana, 1581?-1645.; More, Agnes, attributed name.	1632 (1632)	STC 11316; ESTC S118623	214,239	346

knovveth hovv much those vvho are in feuers are molested which hindreth them from repose and giueth them a thousand other vexations Novv this great resignation that our sicke made of her selfe into the hands of her superiours caused her that she vvas not vnquiett nor did she take care for her health or her cure she vvas content to suffer her sicknes vvith mildenesse and patience O God! hovv happie was this good vvoman Truelie she did deserue that they should take care of her as also the Apostles did vvho prouided for her cure not being solicited by her but by charitie and commiseration of vvhat she suffered Happie shall those Religious persons bee who shall make this great and absolute referring of themselues into the hands of their superiours vvho by the motion of Charitie shall serue them and shall carefullie prouide for all their vvants and necessities for Charitie is more strong and presseth more neere then nature This good siâ—ke vvoman did knovv that our Lord vvas in Capharnaum that hee cured the sicke and yet she vvas not vnquiet nor troubled not her selfe to send to tell him vvhat shee suffered but that vvhich is more admirable is this That she seeing him in the house vvhere hee beheld her and she also beheld him yet she did not speake one vvord to him of her infirmitie to excite him to haue pitty vpon her nor press him to touch her for to bee healed Novv this vnquietnes of mind that vvee haue in sufferance and sicknesses to the vvhich are subiect not onelie vvordly persons but also verie often the Religious springeth from the disorderlie loue of our selues Our sicke sister maketh not any account of her sicknes she is not forvvard to recount it she suffereth it without careing whether they bemoane her or procure her health or no she is content that our Lord knovveth it and her superiours vvho gouerne her she seeth our Lord in the house as a souerayne Phisition but regardeth him not as such so little thinketh she of her recouerie she rather considereth him as her God to vvhom she appertayneth asvvell sicke as in health being as much content to bee sicke as to possesse perfect health O hovv many vvould haue vsed sleights to bee cured by our Lord and vvould haue sayed that they asked health the better to serue him fearing something should bee vvanting to him But this good vvoman thought of nothing lesse then this making her resignation to appeere in that she did not require her health notvvithstanding I vville not say but that vve may aske it of our Lord as of him vvho can giue it vvith this condition if such be his vvill for vve ought alvvaies to say Fiat voluntas tua it is not sufficient to bee sicke and to haue afflictions beccause God vvould haue it so but it must bee as hee vvill and as long a time as hee vvill and in the manner it pleaseth him that it should bee not making any choise of any sicknes or affliction vvhatsoeuer hovv abiect or dishonorable it may seeme to bee for sicknes and affliction vvithout abiection verie often svvelleth the hart in stead of humbling it but vvhen vve haue sicknes vvithout honour or vvith dishonour it selfe disestimation and abiection are our malady hovv many occasions are there then to exercise patience humilitie modesty and svveetnesse of mind and hart Lett vs therefore haue a great care as this good vvomaÌ„ had to keepe our hart in mildnesse making profitt as she did of our sicknesses for she did rise so soone as our Lord had chaced avvaye the feuer and serued him at the table vvherein certaynlie she demonstrated great vertue and the profitt she had made of her sicknes of the vvhich being quitted she vvould not vse her health but for the seruice of our Lord imploying herselfe therein in the same instant that she had receaued it Besides she vvas not like persons of the vvorld vvho hauing a sicknes of some dayes must haue vveekes and monthes to restore themselues Our Lord vppon the Crosse maketh vs to see very vvell hovv vvee ought to mortifie these delicacies for haueing extreame thirst hee did not aske to drinke but simply manifested his necessitie saving I am thirsty after vvhich hee perfomed an act of verie great submission for some one hauing offered him on the point of a launce a peece of spouÌ„ge moistned in vineger to queÌ„ch his thirst hee sucked it with his blessed lipps a strang thing â—he vvas not ignorant that this vvas a draught vvhich should augment his payne neuertheless hee tooke it simply not makeing shew that it did trouble him that hee had not found it good to teach vs vvith vvhat submission vvee ought to take the remedies and meates presented vs vvhen vvee are sicke not so much as makeing shevve that vvee are disgusted and greeued yea also vvhen vvee shal be in doubt that this vvill increase our disease Alas haueing neuer so little incommodity wee doe quite contrarie to that vvhich our svveete Maister hath taught vs for vvee cease not to lament and find not persones sufficient as it seemeth to bemoane our case and to recount our greefes by parcells vnto vs our payne vvhatsoeuer it bee is incomparable and those that others suffer are nothing in respect vvee are more melancholy and impatient then can hee declared vvee find nothing that goeth as it ought to content vs. In fine it is great pitty to see hovv little vve are the true imitatours of our Sauiour vvho did forgett his greefes and endeauoured not to haue them marked by men contenting himselfe that his eternall father by vvhose obedience he suffered did consider them and vvould cease his anger tovvardes humayne nature for the vvhich hee did suffer Â§ 4. You aske vvhat I desire should remayne most ingrauen in your mind the better to put it in practice Ah! vvhat shall I say to you my most deare daughters but these tvvo deare vvordes that I haue allreadie so much recommended vnto you desire nothing refuse nothing in these tvvo wordes I say all for this document comprehendeth the perfect practice of indifferencie Behould the poore little Iesus in the crib hee receaued pouertie nakednes the companie of beastes all the iniuries of the time colde and all that his father permitted to arriue vnto him it is not vvritten that hee euer put forth his haÌ„ds to haue the breast of his mother hee left himselfe wholie to her care and prouidence nether did hee refuse those little comforts that she offered him hee receaued the seruices of Sainct Ioseph the Adoration of the three Kinges and of the shepheards with equall indifferency euen so vvee ought neither to desire nor refuse any thing but to suffer and receaue equallie all that the prouidence of God shall permitt to happen vnto vs God giue vs his grace so to doe Amen GOD BEE BLESSED Out of the same Authour AN exercise for the morneing vvhich being breife simple and tending immediatly to the loueing vnion of our vvill

him of some other thing But your feeling is not quieted but it suggesteth to you to regard â—he vvrong hath bene done you O God this is not the time submitt your iudgment to make it â—eleeue and confesse that the correction is good â—nd that it vvas giuen verye iustlie O no this â—s to bee done after your soule shal be quiet â—gayne and pacified for in the time of trouble wee must not speake nor doe any thing vppon any â—ermes or reasons but remayne constant and resoâ—ute not to consent to our passion for vvee shall neuer vvant reasons at that time they will come â—hicke and threefold But not one must hee hearkned vnto hovv good soeuer they seeme to bee But vvee must keepe neere to God as I haue sayed diuerting our selues after vvee bee humbled and prostrate before his Maiestie speaking to him of some other thing But marke this vvorde that pleaseth mee verie much to speake because of the profitt thereof humble your selues vvith a svvete and a peacefull humilitye and not vvith a melancholy and troubled humility for this is our vnhappinesse that vvee bring before God acts of troubled spitefull humilitye and by this meanes our spiritts are not pacified and these acts are vnfruitfull But if on the contrarie vvee make these acts before the diuine bountie vvith a svveet confidence wee should come away all cherefull and trâ—â—quille and after wee should verie easilye disauowâ— all the reasons very often and ordinarilye irreasonable that our iudgement and proper loue doâ— suggest vnto vs and wee should goe with the samâ— facilitye to speake to those who haue giuen vs thâ— correction or contradiction as before You oueâ—come your selfe indeed say you to speake to them but if they doe not aunsvvere to you as you desire this doth redouble the tentation all this proceedetâ— of the same euill that wee haue sayed what imporâ— it you whether they speake after one fashion oâ— another so that you doe your dutie Therefore aâ— being well counted and deducted there is not anâ— person that hath not auersion to bee corrected S Pachome after that he had liued forty or fiftye yeares in the desert in great perfection had a reuelation from God that hee should gayne a great number of soules and that many should come into thâ— deserts to place themselues vnder his conduct heâ— had allreadie some Rcligious with him and the firsâ— hee receaued was his Brother named Iohn vvhâ— was his elder Brother S. Pachome then began to inlarge his monasterie and to make a great numbeâ— of cells his Brother Iohn either because hee diâ— not knovve his designe or otherwise for the zealâ— hee had to pouertie one day reprehended him verye sharplye saying vnto him is it so that yoâ— ought and meane to imitate our Lord IESV whâ— had not where-on to rest his head vvhilest hee waâ— in this world to make so great a conuent and otheâ— the like wordes to that purpose S. Pachome allthough he weare a great S. had such a feeling of thiâ— reprehension that hee tourned himselfe on thâ— other side to the end if I bee not deceaued that the feeling hee had there-of might not appeare in hiâ— face Then hee weÌ„t and cast himselfe on his kneeâ— before God demaunding pardon for his fault and â—mplayning for that after he had remayned so â—ng within the desert he was not yet mortifyed â—aking so humble and feruent prayer that he obâ—â—yned grace neuer more to bee subiect to impaâ—nce Likewise S. Francis towards the end of his â—e after hee had had so many rapts and amorous â—nions with God after hee had done so much for â—s glorie and surmounted himselfe in so many â—rtes one day when hee planted colworts in the â—rden it hapned that Ã Brother seeing that hee did â—ot plant them well reprehended him and the S. â—as moued with so povverfull a motion of choleâ— at his reprehension that hee had almost vttered iurious words against that Brother that had reâ—â—ehended him Hee opened his mouth to proâ—unce it but hee restrayned himselfe and taking the dung that hee did burie with the collworts â— wicked toung sayed hee I will teach the to inâ—rye thy Brother and presently prostrating himâ—â—â—fe on both his knees hee besought the Brother to â—â—rdon him Now what reason is there I praye you â—at wee should bee astonished to see our selues â—t to cholere and if wee haue a feeling vvhen wee â—e reprehended or when some contradiction hapâ—eth vnto vs vvee must therefore take example â—om these Saints who did surmount themselues continentlye the one hauing recourse to prayer â—â—d the other humbly demaunding pardon of his â—rother and neither the one nor the other did any â—ing in fauour of their motion but amended theÌ„â—â—lues and made their profitt of it You tell mee that â—ou accept of the correction with all your hart â—â—at you approue it and find it iust reasonable â—ut this giueth you a certayne confusion in respect â—f the superiour because you haue displeased her or â—â—uen her occasion to bee angrye and that this taketh from you the confidence to approch vnto hâ— notvvistanding you loue the abiection that coâ—meth on you for the fault My daughter this is doâ— by the commaundement of selfeloue knowe yâ— not it may bee you doe not that there is in our sâ—ues a certayne Monasterie whereof the Superioâ— is selfeloue and therefore it imposeth penances aâ— this payne is the penance it imposeth vppon yoâ— for the fault you haue committed in displeasing ã€ˆâ—Šã€‰ superiour because it may bee she will not esteeâ— you so much as she hath done if you had not fayâ— in your duty This is enough for those vvho â—ceaue correction I must speake a word for thâ— that giue it They ought to vse verye great discâ—tion to take a proper time for it and to doe it wâ— all due circumstances besides they must not bâ— astonished or meruaill nor bee offended to â— those to whome they giue it to haue a feelingâ— trouble thereof for it is a thing verye greeuous tâ— person to see himselfe corrected Â§ 7. Thirdly you demaund how you may ã€ˆâ—Šã€‰ able to carrye your spiritt vp rightly before Goâ— not svvaruing on the right hand or on the lâ—â— My Deare daughter your proposition is very plâ—sing to mee for so much as it bringeth his aâ—â— were with it You must doe that you speake goeâ— God looking neither on the right hand nor â— the left But it is not this that you demaund I â— well but vvhat you may bee able to doe to fix yoâ— spiritt in God in such sorte that nothing may vntâ— nor dravve it backe Tvvo things are necessarie ã€ˆâ—Šã€‰ this to die and to bee saued For after this there shâ— neuer bee any separation and your spiritt shalâ— indissolubly fastned and vnited to God You say yâ— this is not that which you demaund but it is wâ— you may doe to hinder that the least fly doe ã€ˆâ—Šã€‰ with drawe your spiritt from God as

enough to depart earelie in the morning or will you haue me to goe in the night my furniture is not readie how will you haue me carrye the child shall I haue armes strong enough to carrye him continuallie in so long a iorney or would you haue his mother to carry him in her turne alas doe you not see that she is young very tender I neyther haue horse nor monye for the voyage and doe you not knowe that the Egyptians are enimies to the Israelites who shall receaue vs and the like difficulties which surely we had alleaged to the Angell if we had beene in the place of S. Ioseph who sayed not so much as one word to excuse himselfe from performing the obedieÌ„ce but departed at the same hower and accomplished all that the Angell had commaunded him There are many profitable documents in this commaundement first we are taught that we must in no sort delay and be remisse in that which concerneth obedience it is the fashioÌ„ of the slothfull to linger and say as S. Augustinâ— sayed of him selfe By and by yet a little anâ— then I will conuert my selfe The Holy Ghosâ— will brooke no delay but desireth a great proÌ„ptitude in following of his iâ—spiratioÌ„s Our lossâ— comes of our negligeÌ„ce which makâ—th vs to say â— will begin by and by and why not in this hourâ— which he inspireth and exciteth vs forwardâ— truly because we are so tender ouer our selues that we feare euerie thing that may seeme to takâ— away our rest and repose which is no other thinâ— then our backwardnes and lasines from whicâ— we will not be with drawne by the solicitatioÌ„ oâ— any obiects which inuite vs to goe out of ouâ— selues and we say in a manner as the slothfull man who coÌ„playning of those that would haue him come forth of his house how shall I comâ— forth saved he for there is a lioÌ„ in the high way and a Beare in the passages and with out doubâ— they will deuoure mee O how much are wee to blame to permitt God our Lord to send and resende to knocke and strike at the gate of our harts so many times before that we will open it vnto him and permitt him to dwelle therein foâ— it is to be feared that we doe prouoke and constraine him to abandon forsake vs Moreouer the great peace and equalitie of spiritt of the most Holie virgin and S. Ioseph ought to ã€ˆâ—Šã€‰ coÌ„sidered and their coÌ„stancye in the thickest of so great inequalitie of diuers accideÌ„ts which hapned vnto them as we haue sayed Nâ—w coÌ„sider if we haue reasoÌ„ to trouble our â—elues and be astonished if we find the like encouÌ„ters in the house of God which is Religion since that this was in the same famylie of our Lord where stabilitie soliditie it selfe made his residence which was â—â—r lord Iesus This ought to be spoken and reâ—eated of vs many times to the ende to engraue â— the better in our soules to witt that the ineâ—uallity of accidents ought neuer to carrye our â—ules and spirits into the inequallity of huâ—ours for the inequallitie of humours proceeâ—eth from no other source or spring then of our â—assions inclinations or immortified affections â—nd they ought not to haue power ouer vs whiles â—ey incite vs to doe to leaue vndone or desire â—ny thing how little soeuer it may be which is â—oÌ„trarie to that which reason doth dictate vnto â—s to be done or left vndone for to please God I will passe to the second consideration that I â—ote vppon this word of the Angell of our lord â—ho sayed to S. Ioseph Take the child and that â—hich followeth but I will in sist vppon this â—orde The Angell of our lord vppoÌ„ which I deâ—â—re we would marke well what estimation wee â—ught to make of the care helpe assistaÌ„ce direâ—tioÌ„ of â—hose whoÌ„ God hath placed round aboud â—s to assist vs the more securely to goe forward â—n the way of perfection First it must be vnderâ—â—ood â—hat wheÌ„ it is sayed The Angell of our lord â—t may not be thought to be spoken as if it weare â—ayed of one of vs the Angell of such a one or â—he Angell of such a one for this weare as much â—s so say our Angell gardiaÌ„ who hath care of vs by Gods appointment but our lord who is the king â—nd guide of Angells theÌ„seluâ—s had no neede duâ—ing the course of his mortall life of an Angell â—ardien Therfore when it is sayed The Angell of â—ur lord it ought thus to be vnderstood to witt â—he Angell appointed to guide and conduct the familie of our Lord and more spetiallie dedâ—cated for his seruice and that of his holie Mâ—ther the B. Virgin Now to explicate this moâ— familiarlie we changed Officers and aydâ— some dayes past what signifieth these ayâ— that are giuen you wherefore doe we giue yâ— them S. Gregorie sayeth that in this miserabâ— world we ought to doe as those who walke vpoÌ„ the ice if we will keepe our selues stedye aâ— solide in the enterprise of sauing our soules â— perfitting our selues for sayeth he they taâ—â— one the other by the hand or vnder the arme â— the ende that if any one among them slipp â— may be held vp by the other and that the othâ—â— may be stayed by him when he shal be in dangâ—â— to fall in his turne We are in this life as vppoâ— the ice finding in euerie designe occasions aâ— to make vs stuÌ„ble and fall soÌ„tines into anxietâ— now into murmors a little after into ficklenâ— and inconstancy of spiritt which will cause thâ— nothing that is done shal be to giue vs contenâ—ment and we will begin to be disgusted witâ— our vocation melancholy suggesting vnto vâ— that we shall neuer doe any thing of worth anâ— the like things and accidents that encounter â— in our little spirituall world for man is an abrigâ—meÌ„t of the world or to say better a little worâ—â— in the which he meeteth with all that is seene iâ— the grear vniuersall world our passioÌ„s represâ— the beastes and liuing creatures which are witâ— out reason our sences inclinations affectionâ— powers and the faculties of our soule all theâ— haue their particular signification but I will nâ— stay on this but will follow on my discourâ— begun These aydes then who are giuen vs aâ— ã€ˆâ—Šã€‰ assist vs and to keepe vs firmelie in our way â— the end to hinder vs froÌ„ falling or if we fall â— helpe vs to rise againe O God! with what â—eedome hartinesse sincerity simplicity and â—â—thfull confideÌ„ce ought we to treat with these â—sistants which are giuen vs of God for our â—irituall aduancement certanlie no otherwise â—en as with our good Angells and wee ought â— respect them with the like reuerence for our â—ood Angells are called our Angells gardians â—ecause they haue charge to assist vs with their â—spirations to defend vs in our dangers to â—prehend vs for our faultes to incite vs to the â—orsute of

in heauâ— There is not any resistance of the will of God â— heauen all are obedient and subiect to him euâ—â— so say vve that it may arrriue to vs and this vvâ— aske of our Lord to doe neuer bringing any reâ—â—stance there vnto but remayning most obediâ—â—â— and subiect in all occurrences to his diuine wâ—â— But the soules thus determined haue neede to be â—nlightned in what they shal be able to know this will of God Of this I haue spokeÌ„ verie clearely in â—he booke of the Loue of God Notwithstanding to satisfye the demaund â—hich hath bene made mee I will heer say something more The vvill of God may bee vnderstoode in thvvo manners There is the vvill of God signified and the will of good pleasure The vvill of God signified â—s distinguished into four parts which are the commaundements of God and of the Church Counâ—ells Inspirations Rules and constitutions The â—ommaundements of God and of the Church neâ—essarilie euery one must obey because it is the â—bsolute will of God vvho willeth that in this we â—hould obey if wee wil be saued Hee willeth also â—hat wee should obserue his Councells but not with an absolute will but onelie by vvay of desire wherefore wee loose not Charitie neither shall vve bee seperated froÌ„ God for not hauing courage â—o vndertake Obedience to his Councelles Likewise wee ought not to desire to vndertake the praâ—tice of all but of those that are most conforme to â—ur vocation For there are some of them which are â—o opposite to others that it wil be impossible without doubt to imbrace the practice of the one and â—ot to take avvay the meanes to practice the other â—t is a couÌ„cell to leaue all for to follovv our Lord â—aked void of alâ— things It is a councell to lend â—nd giue allmes tell mee the person who hath onâ—e forsaken and giuen avvay all that hee had of what can hee giue Almes since that hee hath noâ—hing wee must then follovv the conuncells that God would we should follovv and not beleeue â—hat hee hath giuen them all that wee should folâ—ovv them all Now the practice of the councells â—hat wee heere ought to practice are those that are conteyned in our Rules Moreouer vveâ— haue sayed that God signifieth his vvill to vs bâ— his inspirations it is true but notvvithstanding hee vvill not that vvee should discerne of ouâ— selues if this vvhich is inspired is his vvill mucâ— lesse that wee should presumptiouslie follow hiâ— inspirations neither will hee that vvee should expect that hee himselfe doe manifest his wills oâ— that hee send his Angells to teach them vs Buâ— his vvill is that in doubtfull cases and of importaÌ„câ— wee should haue recourse to those vvhoÌ„ hee hatâ— established ouer vs to guid vs and that wee shoulâ— yeald our selues totallye subiect to their counceâ— and opinion in this which regardeth the perfectioâ— of our soules Behould then hovv God manifesteth his vvill which wee call signified vvill Moreouer there is the will of the good pleasure of God the which vvee ought to behould in all euents ã€ˆâ—Šã€‰ would say in all that hapneth vnto vs in sicknes iâ— death in afflictioÌ„ in consolatioÌ„ in aduerse and properouse things in breif in all things vvhich are no foreseene And according to this vvill vvee oughâ— allwaies to bee readie to submitt our selues in aâ— occurrences in things disaggreable in death as iâ— life in fine in all that is not manifestlie against thâ— signified vvill of God for that is allvvaies to bâ— preferred Â§ 2. This being so vvee aunswere to the sâ—cond part of the demaund That you may the bettâ—â— vnderstand this I must tell you what I haue readâ— fewe dayes past in the life of the great Saint Aâ—seline where it is sayed that during all the timâ— that hee was Priour and Abbott of his Monaster hee was exceedinglie beloued of euerie one bâ—cause hee vvas verie coÌ„descending permitting himselfe to yeald to the vvill of all not onely of tâ—â— Religious but also of strangers One came to hiâ— saying Father your Reuerence should take a little â—roth hee tooke it an other came to him and sayed This vvill doe you hurt instantlie hee lest it so hee did submiâ—t himselfe in all that where in there was no offence to God to the vvill of his brethren who without doubt did follovv their owne inclinations especially the Seculers who did also make him turne at euerie hand according to their vvill Novv this great gentlenesse and condescending of this Sainct was not approued of all allthough hee vvas vvel beloued of all so that one day some of his brethren desiring to shevve to him that this vvent not vvell according to their iudgment and that hee ought not to bee so gentle and condescending to the will of all the world but that hee ought to make those whom hee had in charge to yeald vnto his will O my children sayed this great Saint it may bee you doe not knovv with what intention I doe it knovve then when I remember that our Lord hath commaunded that vvee should doe to others as wee vvould they should doe to vs I can doe no othervvise For I vvould that God did my will and therefore I doe vvillinglie that of my brethren and of my neighbours to the end it may please our good God to doe mine sometimes Furthermore I haue an other consideration which is that after that which is the signified will of God I cannot knovve better the â—ill of his good pleasure nor more assuredlie then bâ— the voice of my neighbour For God doth not speake to mee neither doth hee send his Angells to declare to mee what is his good pleasure The stones brute beasts and plantes speake not there is no other then man who can manifest the will of my God to mee and therefore I bind my selfe to this as much as I can God commaundeth mee Charitie tovvards my neighbour and it is a great Charitie to conserue ones selfe in vnion one vvith another and to preserue this I doâ— not find a better meanes then to bee gentle anâ— condescending Sweetnes and humble condescendence ought allwaies to beare svvay in all our actions But my principall consideration is to beleeuâ— that God manifesteth his vvill to mee by those oâ— my brethren and therefore I obey God as oftentimes as I condescend to them in any thing Moreouer hath not our Lord sayed that if wee becomâ— not as a little child wee shall not enter into thâ— kingdome of heauen doe not meruaill then if ã€ˆâ—Šã€‰ bee sweete and facill to condescend as a child sincâ— in this I doe no other then that vvhich hath benâ— ordayned by my sauiour There is not any greaâ— domage whether I goe to bedd or remayne vppâ—â— whether I goe thither or remayne heere but iâ— should bee an imperfection in mee not to submitâ— my selfe to my neigâ—bour You see my deare sisters the great Sainct Anselme submitteth himselfe to all that which is not contrarie nor

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