Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	abandon_v	dear_a	leave_v	16	3	4.1646	3	false

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

freâ—dome but he out of an extreame renuntiatioâ— would not haue his liberty and so voluntarilâ— remayned in slaueric with so great pouertie that after his death they found no other housâ— hold stuffe of his but a Lampe which waâ— sould very deare because it had bene the LaÌ„p of so great Ã man But we must not abandon ouâ—selues vnles it weare to leaue our selues to the mercie of the will of God There are manâ— who say to our Lord I giue my selfe wholie to the with out any reseruation but there are verie few which unbrace the practice of this renuntiation which is no other thing then a perfect indifferencie to receaue all sortes of euentâ— according as they arriue by the order of the diuine prouidence aswell affliction as coÌ„solatioÌ„ sicknes as health pouertie as riches eonteÌ„pt as honour infamy as glorie the which I meane according to the Superiour part of our soule for there is not any doubt but that the inferiour and naturall inclination will allwaies bend and tend to the side of honour rather then that of contempt of riches then that of pouertie although there are not any that can be ignorant that contempt abiection and pouerty are more pleasing to God then honour and abundance of great riches Â§ 4. Now to gett this relinquishing of all at soeuer we ought to obey the wil of God â—nified and that of his good pleausure the one done by may of resignation the other by way indifferencie The will of God signified comâ—ehendeth his commaudements his councells â—s inspirations our Rules and the ordinances our Superiours The will of his good pleauâ—â—e regardeth the euents of things which wee â—n not foresee or preuent as for example I â—owe not if I shall die to morrow I doe see at this is the good pleausure of God and there â—re I render my selfe to his holy will and â—ll die willinglie In like fort I know not if the â—â—xt yeare all the fruites of the earth shal be â—asted if it happen they be or there be plague â—t other like euents it is euident that this is the â—ood pleasure of God and therefore I coÌ„forme â—y selfe there vnto It may happen that you â—hall not haue consolation in your exercises it ã€ˆâ—Šã€‰ certayne that then this is the good pleasure of â—od wher-fore you must remayne with an exâ—eame indifferencie betweene desolation â—onsolation The same ought to be done in all â—hings which shall artiue vnto vs in the cloathes â—hat are giuen vs and in the meates that are â—resented vs. Â§ 5. It ought moreouer to be noted that there â—re things in which the will of God signified is â—oined to that of his good pleasure as if I fall sicke of a greeuous feauer I see that the good pleasure â—f God in this euent is that I remayne indiffereÌ„t either for health or sicknes but the will of God signified is that I who am not vnder obedience call for the phisition and that I apply all thâ— remedies I can I doe not say the most exquisit but the common and ordinarie and that tâ—â— Religious who are vnder a Superiour receaâ—â— the remedies and vsage which are presenteâ— them in simplicity and submission for God haâ— signified it vnto vs in this that he hath giue vertu vnto remedies the holy Scripture teacheth it in many places the church ordayâ—eth it now this being done lett the sickneâ— surmount the remedie or the remedie surmouâ— the maladie we ought to be perfectlie indiffereÌ„â— in such sort thar if sicknes and health wear preseÌ„t before vs and that our Lord did say vntâ— vs if thou chose health I will not take froâ— thee one graine of my grace and if thou makâ— choise of sicknes I will not augment it one ioâ— at all but to make choise of sicknes would bâ— more agreable to my will the soule then thaâ— intirely abandoneth and comitteth it selfe intâ— the haÌ„ds of our Lord will with out doubt choosâ— sicknes for this cause onelie that there is in iâ— some what more of the good pleasure of God yea though she weare to remayne all her life in â— bedd not being able to doe any other thing thâ— to suffer yet would not she for any thing in thâ— world desire any other estate then that Euen thâ— saints which are in heaueÌ„ haue such an vnioÌ„ with the will of God that if there weare to be had a little more of the good pleasure of God in hell thy would quitt paradice to goe thither This estate of forsaking of ones selfe comprehendeth also the entire resignation to the good pleasure of God in all temptations as drinesses auersions and repugnances which may arriue in a spirituall life for in all these things we see the â—od pleasure of God when they arriue not by â—r default and that on our part there be no â—ne In fine this renuntiation of our selues is â—e vertu of vertues it is the creame of â—haritie the sweete sauour of humilitie the â—eritt as it seemeth of patience and the fruite ã€ˆâ—Šã€‰ perseuerance O great is this vertue and â—lie worthy to be practiced by the most deare â—hildren of God My father sayed our most â—weet Sauiour vppon the crosse I committ my â—iritt into thy bandes as yf he would Saye â—s true that all is consummate and that haue accomplished all that thou hast comâ—aunded me but more ouer if such be thy â—ill that I remayne yet on this Cross to â—â—ffer more I am content and committ my â—â—irit into thy handes thou mayest do thereâ—ith euen as it shall please thee We ought â— doe the same my most deare daughters â— euerie occasion be ir that we doe suffer â—r that wee doe enioy some contentment â—eauing our selues to be conducted by â—e diuine will according to his good â—easure with out euer permitting our â—elues to be preoccupated by our particuler will Out Lord loueth with an extreeme â—ender loue those who are so happie as â—o abandon themselues totally to his paâ—ernall care leauing themselues to be goâ—erned by his diuine prouidence with out â—â—nusing or considering whether the effects â—f this prouidedce shabe beneficiall proâ—itable or dommagable to them being most assured that nothing shall be sent vnto them from his paternall and amiabâ— hart nor that he will permitt any thing to arriâ— vnto them aut of which he will not canâ— them to drawe good and profit prouided thâ— they put theyr whole confidence in him aâ— that thy say with a good hart I remitt my spirâ—â— my soule my hodie and all that I haue into tâ— blessed hands to doe according as it shâ—â— please thee For we are neuer reduced to sucâ—â— extremitye that we may not allwaies powâ—â— before his diuine maiestie perfumes of holy suâ—mission to his most blessed will and a continuaâ—â— promise neuer willinglie to offend him Â§ 2. Somtimes our Lord will that the soule chosen for the seruice of his diuine maiesâ—â— should nourish them selues wih a firme and iâ—uariable

her know his will by S. Ioseph to whom â—e was subiect as to her Superiour we would â—eraduenture be taught and instructed by God â—ymselfe by way of extasies or rauishments â—d visions and I know not what like chilâ—sh fopperies that we frame in our spiritts â—ther then submitt our selues to the assured â—nd most amiable way of true holy submisâ—on to the gouernment of those whome God â—ath placed to direct vs and the obseruaÌ„ce and â—irection aswell of our Rules as of our supeâ—ours Lett it suffice then for vs to know that it â— the will of God that we obey and and Lett â—s not muse nor enter into consideration of the â—apacitie of those we ought to obey and then â—e shall submitt our spiritts to walke simply â—n in the way of most holy humilitie which will make vs infinitlye pleasing to God Â§ 7. I must now passe to the third consideraâ—on which is a note that I haue taken vppon â—he coÌ„maundement the Angell gaue to S. Ioseph â—o take the Child and his mother and to goe â—nto Egipt to remayne there vntill such time as he did aduertise him for to retourne Truly thâ— Angell did speake verie brefly and did treat S. Ioseph like a good Religious maÌ„ sayng Goe and returne not vntill I tell thee by this manner oâ— proceeding betweene the Angell and S. Ioseph we are taught in the third place how we ought tâ— embarke our selues vppoÌ„ the sea of diuine prouidence with out biskitt with out Rowers witâ— out oars with out sailes and in fine wiâ—h out any kind of prouisioÌ„ and euen so to leaue all the caâ—â— of our selues and successe of our affayres to ouâ— lord with out recours or replyes or any feareâ— whatsoeuer of that which may arriue vnto vs Foâ— the Angell sayed simply take the child and hiâ— mother and flye into Egipt not telling him neither by whay way they should goe nor what prouisioÌ„ they should haue to passe rhe iourney noâ— into what part of Egipt rhe should goe mucâ— lesse who should receaue theÌ„ or of whome theâ— should be maintayned being there Had not theâ— poore S. Ioseph some reasoÌ„ to make reply saying wâ—y bidd you me to leaue this country and thaâ— so speedilie eueÌ„ in an instaÌ„t But this was to sheâ— vnto vs the promptitude that the Holie spiritâ— requireth of vs when he sayeth vnto vs raise thyâ— selfe aboue thy selfe goe out of such an imperfection Oh the holy spiritt is a great enimie oâ— remissnes negligence and delayes â— Consider â— beesech you the great PatroÌ„ and modell of perfect Religious holy AbrahaÌ„ behould how Goâ— dealt with him Abraham saith he goe forth of thy country and froÌ„ thy kindred and goe to the mountayne that I shall shew thee what say est thou lord that I goe forth of the towne but tell meâ— theÌ„ if I shall goe towardes the East or the westâ— he made no such reply but departed thence proÌ„piâ— and went whether the spirit of God conduâ—ed him euen vnto the mountayne which hath â—er since bene called the vision of God for soâ—uch as he receaued great and notable graces in â—is mountayne to demonstrate vnto vs how â—atfull and pleasing promptitude in obedieÌ„ce is to him Might not S. Ioseph haue sayed vnto â—e Angell yâ—u commaund mee to conduct the â—ild and his mother tell me then if you please â—here with shall I nourish them in the way for â—u knowe well my lord I haue no monye to â—are our charges But he alleaged no excuse fulâ— confiding that God would prouide what â—ould be requisite for them which he did alâ—ough meanely causing theÌ„ to find where with â—intertayne theÌ„selues simply either by the trade ã€ˆâ—Šã€‰ labour of S. Ioseph or otherwise by the alâ—es that good poeple did bestowe on theÌ„ Trueâ— all the ancieÌ„t Religious of former times haue â—ne admirable in the confideÌ„ce they haue had â—â—at God would allwaies prouide sufficient of â—â—at they had neede of for the sustayning of â—â—eir life leauing all care of themselues to his â—uine prouidence Â§ 8. But I consider that it is not onely reâ—isite for vs to repose in the diuine prouidence â—r that which regardeth temporall things but â—uch more for that which appertayneth to our â—â—irituall life and the perfectioÌ„ thereof It is no â—â—her thing truely then the ouer much care we â—ue of our selues which maketh vs loose the traÌ„â—â—illitie of our spirit and carryeth vs into coÌ„traâ—ery aÌ„d inequallitie of humours for that as soone ã€ˆâ—Šã€‰ any coÌ„tradictioÌ„s happeÌ„ to vs yea wheÌ„ we doe â—erceaue but onlie a little act of our immortification or when we coÌ„mitt some fault how litâ— soeuer it seemeth to vs all is lost and is thâ— so great a meruaile to see vs poore creaturâ— somtimes to fall but I am so miserable so fullâ— imperfections knowe you it well Blesse Goâ— who hath giueÌ„ you this knowledge and doe ã€ˆâ—Šã€‰ lament so much you are very happie to know that you are no other then miserie it selfe Afâ— you haue thaÌ„ked God for the knowledge whiâ— he hath giuen you cutt of this vnprofitable teâ—dernesse ouer your selues which causeth youâ— complayne of your infirmities Wee haue diuâ— delicacies concerning our bodies which â— exceeding contrarie to perfection but they a more with out comparison which we haue oâ— our soules My God! sayeth one I am nâ— faythfull to our lord and therefore I haue â— any consolation in prayer great pittie trueliâ— But I am so often in drinesse that it maketh â— beleeue that things stand not well betweeâ— God and my soule he being so full of consolatiâ— is not this wiselie spokeÌ„ as if God did allwaiâ— giue consolation to his freinds hath there eâ— bene a pure creature so worthy to be belouâ— of Gâ—d which hath bene more beloued him then our Lady and S. Ioseph Behoulâ— they weare allwaies in coÌ„solation Can there imagined a more extreame affliction then thâ— which S. Ioseph did feele when he perceauâ— that the Glorious virgin was great with chiâ— knowing well it was not his fact his afflictiâ— and anguish of mind being so much the greaâ— as the passion of loue is more vehement theÌ„â— other passions of the soule and furthermore loue Ielousie is the extremitye of payne tâ— spouse in the canticles declareth in to be so Loue â—ayeth she is strong as death for loue worketh the â—ame effects in the soule that death doth in the â—odye But Ielousie sayeth she is as hard as hell â— leaue then to your consideration what anxiety â—nd greife the Bl. S. Ioseph did indure and our Bl. â—ady also when she perceaued what opinion he â—ho loued her so dearlye might haue of her and â—nowing her selfe to be so dearely beloued of him â—elousye made him to languish and not knowing what way to take he resolued rather then to blame â—er whome he had allwaies so much honoured and â—oued to leaue her and depart secretlie But you will say I am very sensible of the payne that this

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