Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	death_n	lord_n	sinner_n	2,648	5	7.4070	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89642	The rule of penance of the seraphicall father S. Francis approued and confirmed by Leo the X. for religious persons of the 3. order of S. Francis : together with a declaration of each point of the Rule, profitable not only to the religous of this order, but also to all religious women / by Br. Angelus Francis, friar minour.	Third Order Regular of St. Francis.; Angelus Francis.	1644 (1644)	Wing M939B; ESTC R200641	90,610	395

me that aided by thy most benigne pietie I may devoutly and constantly perseuer to the end in this holy Order which by thy inspiration I haue vndertaken that after the end of this life adorned with all ornaments of vertues and jewels of spirituall guifts I may deserue to come to thee my most clement Father Through our Lord Iesus Chrisâ— thy Sonne who liueth and raigneth God with thee in the v-vnitie of the holy Ghost world without end Amen Prayers after Profession O God who dost inflame those who are converted from the vanitie of this world to the prize of thy supernall vocation come vnto me propitiously purifying my breast and infuse thy grace wherby I may persever in thee and armed with the helpe of thy protection may be able to performe what I haue promised and made a fullfiller of this my Profession I may happily attaine to those things which thou hast vouchsafed to promise those who persever in thee Through our Lord Iesus Christ thy Sonne who liueth raigneth God with thee in the vnitie of the holy Ghost world without end Amen Another ALmightie and euerlasting God benigne inhabitatour of chast minds who by thy word by which all things were made hast so repared humane nature vitiated by diabolicall deceit in our first parents that thou hast not only recalled it to the Innocency of its first beginning but also hast brought it to the knowledge of some things which are to be had in the world to come and carried it as yet bound in the condition of mortalitie to the similitude of Angels behold me thy handmaid who placing my confidence in thee doe offer vp my devotion and grant that by the guift of the holy Ghost there may be in me prudent modestie wise benignitie graue lenitie chast libertie that I may be fervent in charitie and loue nothing besides thee may liue laudably and not desire to be praised that I may glorifie thee in sanctitie of body and puritie of minde may feare thee by loue and by loue serue thee Be thou my ioy my will in mourning be thou my comfort in doubts my counsell in iniurie defense in tribulation Patience in Povertie abundance in huÌ„ger food in infirmitie medicine let me haue all thiÌ„gs in thee whom I desire to loue aboue all things by thee let me keepe what I haue professed chastice my flesh by mortificatioÌ„ overcome the world with its pride that so adorned with flowers of vertues and with the oyle of preparatioÌ„ I may expect the celestiall bridegroome my laÌ„pe being lighted with the prudent virgins I may enter into thy regall court remaine without end in the euerlasting company of the lambe Christ Iesus to whom with the Father and holy Ghost be all honour and Glorie for ever more Amen A prayer to our holy Father S. Francis O Seraphicall and most Blessed Father S. Francis Imitatour standard bearer of sweet Iesus crucified who hath adorned thee amongst other Saincts with a speciall priviledge of loue and honour for he hath replenished thy soule with the light and splendour of loue and hath renewed his sacred wounds in thy body I beseech thee for the loue of the same benigne mercifull Iesu that thou be alwayes and at all times vnto me a helper Father and keeper and an advocate for me vnto the same Lord both in this life and at the houre of my death O beloued of God I also humbly and earnestly beseech thee to obtaine for me of our Lord Iesus Christ compunction and remission of my sinnes pray for me to our benigne Lord that through his mercy and piety he would grant me the grace to know my selfe and to loue and desire him aboue all things and that he make me to serue him faithfully all the time of my life O Father most glorious Confessour of God obtaine for me that our Lord by his mercy charitie may make me thy true daughter and disciple and that he replenish my soule with those guifts where with he replenished thine and that he make me a true observer of my Rule and Profession lastly that he keepe both me and my Sisters with all thy children in good and regular observance and in good example that we may be a light and patterne to the whole world O most louing Father I beseech thee for the loue of the blessed virgin Marie Mother of God to whom thou all wayes haddest great devotion obtaine for me that I may alwayes reuerence her and haue speciall devotion to her I also humbly begge of thee that by the said devotioÌ„ of thine towards her thou be vnto me an aider and helper when my soule shall depart from my body and that thou vouchsafe to pray for me that our Lord through his mercy and by the merits of his most bitter Passion the loue and merits of his most holy Mother and by the merits of all the Saincts of thy Order and of all other Saincts he may bring my soule to Paradise and grant me to remaine with him and thee together with his holy Saincts and Angels for euer in his Glorie Amen Instructions for those who are professed FIrst let them consider the greatnesse of this benefit of their vocation for God hath not done so to all but to them he hath declared not only his iudgements but also his counsells He hath done great things to them by taking them not only for his servants but also hath chosen them for his deare Friends for he saith Ioan. 15. Now I call you not servants but I haue called you friends He hath also adopted them for his children whence he saith 2. Cor 6. I wil be a Father to you and you shal be my daughters Moreover he hath taken them for his Spouses for the soules of euery one are Spouses of Iesus Christ saith S. Bernard Let your soule be espoused to him whose beauty is admired by the sunne moone Iesus Christ hath made them companions of his table companions of his nuptiall bedde and hath espoused them with the ring of his loue and charitie Hearken therfore ye daughters and see consider the great bountie of God vnto you and forget your people and the house of your Fathers forsake all carnall affections vnaccustome yourselues of all secular comportment forget the hurtfull habits of vice 2. Let them consider the dignitie of a Religious state for the Monasterie is nothing else but a schoole or citie of vertue a place of freedome where devout soules who haue happily fled froÌ„ the arke of the enemie fearing they should be surprised in his nets haue assembled themselues It is also a terrestriall heauen wherein celestiall women or terrestriall Angels who in spirit converse in heauen doe keepe their residence Night and day According to the saying of S. Bernard to celebrate the praises of God Blessed S. Laurence Iustinian calleth it a Garden enclosed Paradise of delights Schoole of vertue Tabernacle of Alliance Parlour of the

the grace of one man Iesus Christ hath abounded vpon many As by Adam all were brought to perdition so by Christ all were redeemed by Adam all were subiected to punishment by Christ all deliuered by Adam all did loose grace by Christ all may receiue it after a more excellent manner by Adam all came to dye temporally by Christ all may rise to life eternall by Adam all were brought to a corrupted state by Christ all may be eleuated to a more sublime and spirituall state by Adam all were made like beastes by Christ like Angels yea aboue Angels Adam depriued vs of the tree of life Christ giues vs the bread of life Adam depriued vs of originall Iustice Christ giues vs plenty of grace equiualent to that originall Iustice yea farre surpassing for although both be supernaturall gifts immediatly infused in the soule yet they differ in this that originall iustice did make a perfect peace betweene the faculties and powers of the soule and grace doth make man pleasing and acceptable to God in order to eternall life and by it man is made a sonne of God and heire of the kingdome of heauen This grace of its owne nature is sufficient to reduce vs to that former state of innocence and that in all respects but that God in his infinite wisedome for diuerse reasons hath permitted to stand with grace many tribulations and afflictions of this world S. Augustine will giue vs the first reason hereof in his booke de pec rem c. 31. that we should not seeke after the Sacraments for temporall respects but for the future glory thereby to exercise our faith hope patience and such like so that by the ineffable mercy of God the paine of vice doth passe into armour of vertue and the punishment of the sinner is become the merit of the iust Secondly God permits these temporall troubles to remaine to put vs in mind of the greiuousnesse of the fault for other wise we should scarce thinke of the sinne that is so long past when we are so vnmindfull of our owne sinnes newly committed Thirdly this is a worke of the diuine prouidence to excite vs to the consideration and search of a better life exempt and free from all miserie for as experience teacheth vs there is nothing more moues vs to seeke after celestiall things than to consider and ponder the miseries of this world Fourthly by the want of this originall iustice we are put in mind of our frailtie and how easily we may fall into sinne Fiftly that the members may be like vnto their head Christ Iesus who notwithstanding that he was replenished with all grace would take vpon him our infirmities and for our sakes become subiect to the law of death For such and the like reasons hath God permitted that man should not enioy that peace which in the state of Innocence he possessed But yet he hath fully supplied this defect by enriching our soules with many graces and gifts as virginity patience martyrdome fasting abstinences mortification pouertie obedience and such like which he by word and example hath left vs to the end that we may attaine to a state of Innocence equiualent to the former and much exceeding it in merit for by these vertues performed in grace we labour to produce in our soules that which by originall Iustice we might haue possessed and consequently those that professe the practise of the aforesaid vertues doe as much as lies in their power endeauour to reduce themselues to the state of Innocence Which made the Pope to say that the religious of this order who by their rule and manner of life doe continually practise these vertues haue their finall end of their professioÌ„ to reduce themselues to the state of innocence And this for that by their rule they are to produce effects directly contrary to the effects of originall sinne set downe in the end of the precedent chapter as perfect faith in their vnderstanding charitie in their will mortification of their concupiscence patience in all calamities labours and paines triumph ouer death pacification of Gods wrath libertie of spirit peace of minde charitie to the whole world and fortitude to beare and vndergoe all the euils of this world And to these their rule brings them and consequently reduces them to the state of innocence THE 25. CHAPTER Whether the religious of this third order be in the state of perfection OVr seraphicall Doctour S. Bonauenture sets downe fiue sorts of perfection to be found in Christians The first is common and necessarie to all Christians which he cals sufficient perfection consisting in the performance of the precepts Of this our Sauiour speaketh Mat. 5. Estote perfecti sicut pater vester caelestis perfectus est Be yee perfect as your heauenly father is perfect The second is perfection of religion which consists in the obseruance of the counsells wherof it is said Mat. 19. si vis perfectus esse vade vende omnia quae habes c. If thou wilt be perfect goe and sell all thou hast The third is perfection of prelature which consists in the gouernement of subiects according to that of S. Luke c. 6. perfectus omnis erit si sit sicut magister eius euery one shall be perfect if he be as is master The fourth is perfection of worke which consists in the ostension of good examples from whence Noe was said to be perfect Gen. 6. Noe vir iustus fuit atque perfectus in generationibus suis Noe was a iust and perfect man in his generations The fift and last is perfection of tranquillitie which consists in the consummation of the things that are best and most hard According to that of S. Iohn 1. ep c. 4. Perfecta charitas foras mittit timorem Perfect charitie casteth out feare Now it is certaine that the religious of this third order as being Christians and faithfull subiects of Gods Church doe or ought to enioy the first perfection For by their rule and profession they are obliged punctually to obserue the precepts whereunto also they bind themselues in a more strict manner as shall be declared in the second part The third perfection is proper to Bishops and prelats and consequently cannot be appropriated to any religious state which is only a state of getting perfection and therfore by some iudged to be the schoole wherein prelates might learne that perfection which they communicate to others But the other three may be appropriated to a religious state which is no other but a state of men or woemen tending to christian perfection by the vowes of pouertie chastitie and obedience or a certaine manner of life bound by certaine lawes and customes wherein perfection is acquired by obseruance of the Euangelicall counsells whereby the professours therof become perfect examples and patternes of good life whilst they themselues attaine to the chiefe perfection of tranquillitie and peace which vnites them to God AmoÌ„gst other approued orders in Gods Church

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