Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affection_n	child_n	love_v	4,289	5	6.4927	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05371	The treasure of vowed chastity in secular persons. Also the widdowes glasse. VVritten by the RR. Fathers Leonard Lessius, and Fuluius Androtius, both of the Society of Iesus. Translated into English by I.W. P.	Lessius, Leonardus, 1554-1623.; Androzzi, Fulvio, 1523-1575. aut; Wilson, John, ca. 1575-ca. 1645?	1621 (1621)	STC 15524; ESTC S108506	57,293	362

become rich as the Apostle witnesseth fall into temptation and the snare of the deuill and into many vnprofitable and hurtfull desires which send them head long into damnatioÌ„ destruction for couetous desire is the roote of all mischeife Marriage doth comonly force men headlong vnto this desire for al meÌ„ would make their children rich leaue them a large inheritance so that deseruedly also for that cause that state of life is not to be greatly desired which maketh all our paines and cares most commonly not only vnprofitable for our welfare but also dangerous and hurtfull vnto vs if it be not auoyded Yet it followes not from hence that wedlocke is euill for neither Riches or Honnors be euil but good which God also sometymes bestoweth vpoÌ„ vs for the reward of some good deed or other and in tymes past haue beene promised also to those few who obserued the law but it is dangerous I say to loue such pleasures and delights to follow them and to imploy al our endeauors onely in attayning of them since they are but base meane and do hinder the loue and desire of things eternall intaÌ„gle the minde in many snares In like manner though Matrimony of it selfe be good and ordeyned by God yet it drawes with it many cares and troubles which through humanie frailty hinder the health of the soule that it leades men secretly into many sins and oftentimes vnto eternall damnation Thus much of the humaine affectioÌ„ out of which many men inclyne vnto Marryage The spirituall affection is when Parents desire to haue children to the end that they may instruct them in the feare of God that they may teach them to serue him that they may increase the number of the faithful that by them many deeds of deuotion may be done that God may be honored by them and the like these affections rise not out of nature but out of diuâ—ne inspiration and are worthy of a man as he is a Christian. Whence I confesse that Parents who with this kind of affection desire to haue yssue and bring them vp as aforsaid do merit greatly before Almighty God the wife also who with such a spirit desireth Marriage shal be saued by the bearing of children And in this manner the wordes of the Apostle are to be vnderstood 1. Tim. 2. But yet it seemes to be more probable that the Apostle in that place speaketh not of the merit but of the estate and office of Marriage that to be also the meaning of this saying Saluabitur c. She shal be saued by doing the office of Marryage and endeauouring to haue children for so the Greeke text doth import as the learned do teach So likewise to the Romans cap. 4. 5. 11. AbrahaÌ„ is sayd to be the Father of those that belieue by hauing the foreskin or Prepuce cut off that is to say by those which are in that Estate And in 2. Cor. cap. 6. Per gloriam ignobilitatem c. By glory and ignobility by infamy and good credit that is to say in prosperity and aduersity The same is confirmed by the words which the Apostle addeth Saluabitur c. She shal be saued saith he by the bearing of childreÌ„ if she perseuere in faith in loue in holynes with sobriety therefore he attributeth the cause of saluatito fayth to loue c. not to the procreation of children yet I confesse also that this very deed is meritorious likewise if it be done as we haue sayd out of spirituall affection but it is otherwise if it be done out of humaine only Moreouer if this estate and the offices thereof be chosen performed with a spirituall affection neuertheles single life is much better and more meritorious both because it remoues innumerable occasions of distractions imperfections and sinnes by which the estate of Matrimony is hindred in the offices of deuotion and also because it affoardeth coÌ„modity of conuersing dayly with God and of being attent to diuin matters Wherefore a Virgin oftentymes may merit more in one day then a marryed woman in many monethes CHAP. VII Of certaine thinges to be obserued in this Estate TO the end that Virgins may the better preserue this treasure obtayne their scope and purpose more at larg by which they haue so straitly bound themselues vnto God and vndertaken this estate holy Fathers haue prescribed certaine things to be obserued First in their apparell secondly in their exercises thidly in the vse of their riches and wealth lastly in their conuersation As for their apparell it must not be costly but decâ—nt and graue without any kind of vanity or curiosity without pride also or any secular ornaments such as may represent the state wherein they liue and the forsaking of the world by which euery man that sees them may know that they are Virgins and haue an intent neuer to marry For by this meanes they shall auoyd all importunityes and troubles which suiters are accustomed to vse and besides this they shall preuent many other inticements to the breach of their intent S. Cyprian in his booke de disciplina habitu Virginum handleth this place more at large and with great elegancy Continency quoth he Chastity consist not only in the integrity of the body but also in the honor of the Attire and apparell being ioyned with modesty She must not only be a Virgin really but also she must be knowne and be belieued to be such a one so that no man who seeth her who is a Virgin may haue any doubt whether she be so or no. For why should she go adorned or attyred as though she had or would haue a husband let her rather feare to please any if she be a Virgin neither let her seeke her owne danger since she preserues her selfe for a better more deuout purpose c. Neither ought a Virgin to be delighted with the shew of her owne beauty or to take a glory in her owne person or comlynes since she hath no resistance or war against any thing so much as against the flesh nor any more obstinate enemy to ouercom theÌ„ her own body Afterwards he alleadgeth some who excuse theÌ„selues for their Riches and Nobility for which respects they thinke that it is conuenient for them to go more richly attyred whose excuse he refuteth at large shewing in what thinges they should imploy their wealth To their habit also belongeth a Veyle with the which it is meete that a Virgin should be couered when she goeth abroad least either she might see that which were not befitting or her countenance should be perceaued of others For how many I pray you haue there beene in the world who only by sight haue either perished themselues or killed others In so much that they must take principal heed of their eyes And Tertullian hath written a particuler Treatise vpoÌ„ this subiect of virgins veyling and couering their heads which he iudged to

Humility is extreme deformed and the vices with are couered ouer with the veyle of Vertue are insupportable odious in the sight of God Do not preferre thy self before another eyther for that thou art Noble Rich or Fayre or for any other exteriour ornament of thy body but rather esteeme thy selfe the more base and abiect therby to be truly greater in the sight of God For we are all borne of the same parents Adam Euen and all redeemed with the selfe same bloud of Iesus Christ. Do not regard the conditions of persons but their affections for their maÌ„ners and carriage make them as well base as noble It is true liberty and noblenes indeed according to God not to be a slaue to sinne Who hath byn more famous or illustrious then S. Peter who was eueÌ„ but a poore Fisherman Who among women hath been more noble then the B. Virgin who was neuerthelesse espoused but to a poore Carpenter To this Fisherman God notwithstanding gaue the keyes of Heauen and this humble Virgin was made worthy to be the Mother of God himselfe and her spouse S. Ioseph his Foster-Father Haue some conuenient retyred place in thy house whither thou maist repayre often to talke trait with God alone as well about that which belongeth to thy selfe as to thy family Content thy selfe to haue lost the first degree of Virginity that by the third thou art come to the secoÌ„d to wit that by the endeanour of marriage thou art come to the continency of Widdow-hood Many women whilst their husbands are aliue make vowes of Chastity are continent And shall not others who are freed from their husbands and are become widdowes much sooner performe the same God gaue thee a husbaÌ„d and God hath taken him from thee againe therby made thee free from the seruitude of men Do thou therfore reÌ„der him due thaÌ„kes by thy chast and vertuous liuing in widdowhood Let the yong widdow who cannot or rather will not liue chast rather take a husband then the diuell Yow know by experience how many troubles cares anguishes of mynd marryage drawes with it Now that you haue vomited vp al the bitternesse therof wherfore will you be againe caught with the same The byrd that hath once had her foot in the limetwigs wil take heed for comming there againe I trow Make a Vertue of Necessity and leaue not a thing certaine for an vncertayne if you be wise Take heed of the couÌ„sells of your Nurse and others of your house and family for that they do alwayes set before your eyes somthing that may please yow and that may turne to their owne profit coÌ„modity If in doing well your Father or carnal friends be heauy and grieued your Spouse Christ Iesus will reioyce And if your family weepe the Angells will singe You do not so much belong to those of whom you were borne as to him of whome yow were regenerat borne a new redeemed by his pretious bloud and death Let the yong Widdow if her stomacke be weake vse a little wyne but let her take heed of meates that be hoat of nature A Heathen women once said He that had my first loue was my husband and he that hath takeÌ„ it away let him keep it with him still in his graue If an Infidell did so much dispraise and dislike a second marriage what shall be expected that a Christian widdow should do All these sayings are of good old S. Hierome in gathering wherof I haue byn the longer for that I hope they wil be pleasing coÌ„fortable to widdows Now let vs see a little what S. Augustine will say vnto vs concerning the same subiect CHAP. VI. Documents for VViddowes out of S. Augustine THE widdow that hath Children ought to bring them vp and instruct them in the feare of God And this must be her principall care Neither ought she so much to glory that she hath children as that she hath indeed good and vertuous children If she resolue to keep her dowhood let her giue thankes to good who hath by his holy inspiration put this resolution into her hart let her in all things praise his holy Name Let her not despise those who haue not the intentioÌ„ to remayne widdowes but let her know that it is a speciall gift of God and that he giues it to whome he pleaseth and in diuers manners Let her imploy as much tyme to please and serue God as she hath done to please and serue her husband and by how much the more she shall please him by so much more shall she be happy Let her seeke to please God with the beauty of her soule as she hath done before to please the world with the beauty of her body to wit with her humility Chastity wisedome loue c. In place of carnall worldly pleasures let there succeed spirituall to wit prayer reading good thoughtes good workes frequeÌ„ting the Sacraments hope of eternall life eleuation of the mind to God continual giuing of thanks to his diuin Maiesty These and the like are the true delights and pleasures of a true and vertuous Widdow Let her haue a speciall care that the loue of riches and Honours succeed not in place of the loue of her husband For many haue there beene who haue vanquished and ouercome the lasciuious wantonnes of the flesh and yet haue been themselues ouercome with couetousnes and haue loued riches so much the more disordinatly by how much they haue repressed the coÌ„cupiscence desires of the flesh Let her exercise her selfe in all true vertue as well in her young age as in her old as much as her health and ablenesse of body will permit When she loues God with her whole hart all kind of labour and toyle seemes sweet and light And if it seeme pleasant vnto a huÌ„ter to follow a wild and sauage beast with so great labour toyle yea and danger of his life to take him what should it seeme vnto a soule inflamed with loue to take paynes for the getting of God himselfe Let not a Widdow though neuer so rich noble fayre yea and though she haue neuer so fayre an issue of children for this cause reioyce but accompt her selfe as one desolate in this world not relying vpon any other consolation but wholy vpon God esteeming her selfe but as a pilgrime vpon earth banished into this world from her heauenly Countrey subiect to many perils and miseryes a great way distant from eternall happynes most vncertaine euer to attaine therunto And therfore let her lament with King Dauid S Paul who had the like thoughts and cogitations If she do abound in riches yet let her not set her affection thereon And aboue all things let her contemne couetousnes and auarice the holy Scripture saying There is nothing more pernicious then couetousnes nothing more wicked then the loue of money since that for money the Couetous man will sel his own soule And the

heyres vnto vs being chosen thereunto by vs freely theÌ„ those whome wee are constreyned to haue whether we will or no though indeed it be a for more assured inheritance to make our selues our owne heires by doyng good workes whilst we liue for otherwise we do but abuse the same then to leaue it being gotten all by our owne industry and pains to the vncertein vses of any others whatsoeuer These reasons and the like Theophrastus discussing what good ChristiaÌ„ might he not make ashamed of such vanities and troubles whose conuersation ought to be in heauen and who dayly sayth Cupio dissolui c. I desire to be dissolued and be with Christ as though he who may be a coheyre with Christ himself should desire to haue man to be his heire and should wish for children and be delighted in the succession of his posterity whome perhaps Antichrist shall peruert when notwithstanding wee read that Moyses and Samuel preferred others before their own children Neither yet did they account theÌ„ children whome they sawe displease Almighty God Thus farre are S. Hieromes words who afterward confirmeth the same with examples out of the old Testament By which it is manifestly shewed how far single life in the world is to be preferred aboue Marriage and out of how many discommodityes cares it doth deliuer a man and what aboundance of helpe it affoardeth to a man to passe ouer pleasantly and quietly this temporall life and obteine a high degre in the euerlasting All which things if they should be exactly weighed and considered of most men I doubt not but there would be farre fewer who would so much admire loue and imbrace the seruitude that Marryage oftentimes bringeth with it CHAP. VI. Of the Merits of both States of life to wit of vnmarried and married SOME one will obiect That if the paines and troubls of mothers be great in bearing and breeding their children and in supporting the conditions and iniuryes of their husbands great also are the merits of enduring them which merits such as are virgins cannot haue Whence the Apostle also 1. Tim 2. saith Saluabitur c. She shall be saued by bringing forth children c. I answere that Parents may be moued with a double affection to beget and bring vp children to wit with a meere humaine and naturall affection with a spirituall or diuine A naturall affection is when any one desireth children for the conseruation of his name family that he may haue heires to whome he may leaue his goods that he may out-liue his owne death in his posterity that he may be honoured in theÌ„ that he may haue comfort and help by his children All these are humaine respects and affections and therfore of no merit or esteeme before God yet of their owne nature they are not ill but indifferent Wherfore those who out of such affection do contract Marriage or beget childreÌ„ or bring them vp begotten merit nothing before Almighty God and loose all their labours and charges which they are at as far forth as this to wit that they shall not receiue eternall reward for them but onely a temporall comfort or comodity For as an humaine affection is not meritorious before Almighty God no more also is the work which followeth out of it although it be frequeÌ„t and laborious In like manner to loue and follow Honours Riches Magistracy Dignityes and Pleasures for the commodity splendor and sweetnes which we perceiue in them although of it selfe it be no sinne neither likewise is it of any desert but rather apperteineth to the delight of such things as are the concupiscence of the flesh of the eyes and pride of life and which proceede out of a corrupt nature not out of the inspiratioÌ„ of diuine grace The same likewise is to be sayd of the affections of Parents whereby they wish and procure these coÌ„tents pleasures vnto their children For euen as wheÌ„ they desire and obtayne these things for themselues they deserue nothing at the handes of Almighty God no more likewise doe they when they doe the like in their childrens behalfe yea this affection is not onely not meritorious before Almighty God but also it is not so much as a worke of any vertue For first of all that it not a worke proceeding out of any diuine or infused vertue it is manifest since it may be fouÌ„d also in Heathens themselues and the most wicked persons that liue Also that such affections proceed not out of any morall or Philosophicall vertue it is plaine for they respect not their obiects as they are honest and reasonable as the natures of such vertues require but as they are delightfull coÌ„modious or honourable Whence it is that no man by such an affection becommeth praise worthy which is the propriety of vertue As no man is worthy of prayse for that he loueth or getteth riches honors plea sures or for louing his child because he is fair or because he is like him for singing wel dancing wel speaking well or being indewed with such like ciuill ornaments or qualityes Al such affections are only naturall and indifferent and therefore of no desert or merit in the sight of Almighty God before his Tribunall seate Therfore as he which giueth almes to the poore prodigally and vaynegloriously to make himself honoured and esteemed the more of men according to the wordes of our Sauiour shal haue no reward before Almighty God but receaueth all his reward in the prayses which he getteth of men in so doing So those which marry for respect of pleasure or riches those which desire to haue children or to bring them vp to haue contentment who day and night onely take care how they may leaue them a large and ample inheritance that they may promote them to honours offices dignityes or wealthy marriages deserue nothing before God but receaue their reward in the temporall contentements which by this meanes they procure either to themselues or to their children Therefore to speake truely their labours and cares are all lost neither do they reape any fruit at all to be accounted of from all this for nothing is to be esteemed of any great valew but that which is euerlasting All temporall things are of small account passing away as shaddows therfore most vnworthy to spend al the vigour principal acts of our soule about theÌ„ which were ordained for things eternal HeerupoÌ„ holy Scripture euery where calleth vs from the loue and desire of riches honours and pleasures and telleth vs that such as are poore meeke oppressed are only happy Neither are all these labours and paines of Parents onely vnprofitable but they are also hurtfull and the originall cause of infinite euils From hence it is that there are such an infinite nuÌ„ber of men in the world who damne there owne soules which otherwise might haue been saued for their childrens sake to mak them rich or to promote them to Honours For those that wil

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