Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	heart_n	let_v	lord_n	3,181	5	4.0879	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21051	The litle memorial, concerning the good and fruitfull vse of the sacraments Wherein be handled such defects as some persons commit in the vse of them, and the remedies therein to be practised. Composed in Spanish, by the R. Father Francis Arias of the Society of Iesus, and newlie translated in to our English tongue.; Del buon uso de los sacramentos. English	Arias, Francisco.	1602 (1602)	STC 742; ESTC S113868	73,129	278

same purpose of amendment of their life Gods grace as before hath bin said the vertues giftes of the holy Ghost be encreased in them and they do obtaine force streÌ„gth to preserue theÌ„selues not to fal into other sins which be greater a great part also of that harme is hindred which they had done had they not before coÌ„fessed such veniall sins obtained pardon for theÌ„ And if the seruaÌ„t of God wheÌ„ he goeth to confession through his frailty feeleth not in himselfe any determinat purpose to fly al venial sins which he confesseth at least let him haue a full resolutioÌ„ to auoid some of the greatest which do most harme to his soul if his frailty be so great that of such venial sins as he hath coÌ„mitted since his last confessioÌ„ because they be ordinary hee findeth difficulty paine to auoid theÌ„ let him at least accuse hiÌ„selfe of some sin which in former time he hath coÌ„fessed and that which doth most grieue him and which he hath a true purpose by Gods grace verily to auoide because if he do so theÌ„ shall his confessioÌ„ be lawfull accompanied with the fruit of Gods grace for the obtayning wherof requisit is is that our confessioÌ„ should be of such sins as a man doth abhorre The reason why one should with D Thom. 3. p. q. 87. ar 1. in 4. distinct 16. q. 2. ar 1. q. 2. ar 2. such a disposition confesse veniall sinnes is because when a man committeth any veniall sin the soule is disordinately turned to the loue of the creature louing more his owne delight then to please and content God desiring more to satisfie his owne will then the will of God and therefore for the taking away of the same disorder from the soul that it may returne againe to his former rightnesse necessary it is that a man should do some inward act contrary to that former sinne which before he did as for example to haue true griefe and sorrowe for sinne or a resolute purpose to commit it no more or else some other such act equiualent to these as some act of the loue of God or deuotion or resignation so contrary to venial sinnes committed that if hee did then remember them he would abhor auoid them quicklie and when he confesseth all his veniall sinnes with such a due disposition certaine it is that he obtayneth pardon remission of them all A great benefit of God certaine it is that he hath of his infinite goodnesse bestowed vpon man so effectuall and sweet a remedy And for asmuch as most true it is that the soule cannot enter into heauen with one only veniall sinne but that of necessitie it must before hand be purified and purged from all either in this life or else in the next great reason there is that wee should make our commodity of this diuine remedie and that when we meane to confesse such veniall sinnes as we haue committed in those eight or fifteene daies since we were last at that sacrament we should first seriously thinke of them in our conscience and consider how they be offensiue to God and contrary to his diuine will doe very much hurt our soules and hinder vs from receauing of moste heauenly giftes at the handes of his diuine maiestie and that wee were bounde rather to haue suffered any temporal punishment or losse then euer to haue consented to commit them and let vs be grieued and ashamed that euer we did them determine in our heartes neuer to commit them againe and hauing thus disposed prepared our selues let vs confesse them and albeit in confession we tell not all but the greatest and those which cause most shame yet let the griefe and sorrowe for hauing committed them and the purpose of not committing them againe comprehend and include all And by these meanes shall we deliuer our selues from the terrible fire of Purgatory and shall obtaine more plentye of Gods grace and greater purity of conscience and when wee leaue this mortall life wee shall the sooner passe to the ioyes of heauen for as Saint Iohn saith Nothing that is defiled shall enter into Apoc. 21 that holy city Chap. V. Of a certaine carelesnesse which vsually is founde amongest such as bee desirous to serue God concerning the examination of their conscience before Confession and the greate harmes which doe followe thereof ALthough commonly such as feare God and often go to confession do in such sort examine their conscieÌ„ce that their confession is sound and good and bound they be not to make their confession againe yet in some such not seldome a great carlesnesse is found which doth much hinder the notable fruite of confession This negligence is concerning the examination of their conscience before they goe to confession doing it very lightly and superficially without entering well into the inward parte of their soul without any great care to search out many secret sinnes which they haue committed amongst which although some be great yea and some of them mortall yet because the malice of them is more hidden or else haue some shew of vertue they knowe them not nor make them anye part of their confession Wherefore for the better vnderstanding of this point which is very important we haue to coÌ„sider that as some sinnes proceede of malice which be those that a man knoweth to be sinnes and doth them of purpose not hauing any great passion to prouoke him thereunto so there be other sinnes which come of infirmity such as those be which a man knoweth to bee sins yet he doth them because some passion or great tentation prouoketh him thereunto so likewise there bee other sinnes which proceede of ignorance as those be which a man through his owne negligence knoweth not to be any sinnes True it is when a man doth what lieth in him to vnderstande the trueth of that which hee is bounde to knowe and yet cannot come to the knowledge thereof because he cannot finde any that is able to teach him then is he very wel excused from all danger of sin but when a man doth not what for his part he ought to doe to know the truth as because hee doth not inquire of such as hee should nor aske couÌ„sel of whom hee ought neither vseth other such meanes as bee necessarye that God may giue him light and that good and learned men may enforme him vvhat hee is bounde to doe such a man as this doing that thing which he knoweth not to bee a sinne is not through his ignorance excused and therefore if that which he doth bee against anie precept that bindeth to mortall sinne then shall that sin of his bee mortall and if it be against a precept which bindeth onely to a veniall sinne then shal the sinne likewise bee but veniall although not so grievous as if it were donne of malice or were knowne before hand The trueth of this doctrine is set

primatiue church the faithfull did communicate euery daie for then great deuotion did florish amongest them but after that charity waxed more colde that counsell which is to bee giuen to Christians is that they communicate euerye Sonday This is the opinion of S. Thomas and he doeth confirme it with the authoritie of Saint De ecclesi dogmat cap. 33. cap. quotidie dist 2. Augustine and the doctrine of Gods church Chap. XXII Of that discretion which ghostly fathers ought herein to obserue according to the doctrine of holy men OVT of this doctrine of holye men vvee maye gather vvhat discretion ghostlye fathers haue in these our dayes to obserue in grauntinge or denyinge leaue to communicate To such persons that be indeede trulie resolued to serue God license may be giuen to communicate once in a fortnight or once in eight daies Some Doctors thinke that leaue Soto in 4. dist 22. q. 1 ar 10. to coÌ„municat euery eight daies ought not to bee giuen but to such as be of rare vertue but according to the counsell of S. Augustin in these times where there is much frequenting of the sacramentes it may be granted to all them which truly haue begon a newe life and doe with care auoide and flie from great sins To such as be very deuoute and of whome they haue experience that they do notably profit by frequenting the sacrameÌ„ts and that they doe daily encrease in deuotion and puritie of life they may grant leaue to communicate twise a weeke and when any particular necessitie doeth occurre or in persons of greate perfection or vpon some special deuotion and hunger of this bread of life for a weeke or two to communicate once more seemeth not excessiue albeit great reason there is that the ghostlye father shoulde well consider thinke vpon the matter and not be moued so much for the comfort of the penitents as for that hee thinketh hee hath sufficient reason so to doe To such persons as haue begonne to frequent the holy coÌ„munion and doe reape litle profit thereby and experience teacheth that they doe not ouercome nor mortifie them selues as reason woulde nor aspire to more vertue and a better life but that through their own fault they liue in a colde kinde of sort and want deuotion conuenient it is to depriue them of some coÌ„munions to the ende they may learne to feare and by that meanes humble themselues make more account of the B. sacrameÌ„t and to prepare themselues vvith more deuotioÌ„ for the receauing thereof and especially this kind of rigor and proofe is to be vsed towardes those that desire for their owne pleasure to coÌ„municate and that as a thinge due to them of iustice and bee grieued complaine if this leaue be denied theÌ„ for this is a very greate presumption and plaine token that such soules are farre from true humilitie and the knoweledg of their own vnworthynes and of that reuerence vvhich they oughte to bringe vnto so heauenlie a banquet And let not the ghostly father any thing feare that denying some tymes the sacred communion to all such persons as these and for such causes as these be that he doth them any harme in depriuing them of that profitte vvhich by communicating they mighte receaue because our Lorde that liketh wel to depriue his church of the infinite suffrages of holye Masses by not giuing licence ordinarily to celebrate anye more then once a daye for to preserue that reuerence which is due to this most sacred misterie as before hath beene saide it shall likewise Cap. 21. please him verye vvell that such persons bee depriued of many communions to preserue in them and others that reuerence which is due to this most holye sacrament And if they doe take this crosse and triall in good parte humblinge themselues and willingly obey they take not harme but profit because as holy Doctors affirme D Bonau 4. d. 12. ar 4. q. 1. Soto in 4. d 11. q. 2. ar 8. and experience doth teache the same that such as come to communicate with a colde kinde of deuotion through their ovvne faulte although they bee in the state of grace yet small is the encrease of grace which this most diuine sacrament doth vvorke whereas it is most plentifull and wonderfull which it doth effect in them that come with that disposition which is conuenient so by that feare and humilitye which they conceaue by this puÌ„nishment it will come to passe that one communion will be vnto them more profitable theÌ„ many others vnto which they come with carelesse preparation And sufficient it is that this is the doctrine and counsell of holy men that the ghostlye father who is Gods seruant may beleeue it effectually put it in practise Saint In breuiloquio p. 6. cap. 9. Bonauenture speaking of this verie matter hath these wordes Those which intende to communicate and perceaue themselues not so pure or doe finde themselues without deuotion let them take this counsell and deserre their communion vntill they be better prepared And the holy man doth speake of those who though they bee confessed and in good state yet through their negligeÌ„ce they finde themselues somwhat cold and drie and not so pure from veniall sinnes and so deuout as were coÌ„uenieÌ„t for these he saith that it is better more holsome counsel to defer a day or somewhat longer their communion vntill they be better prepared And to that which some may obiecte against this aduise saying that although it be good for a man to abstaine from the communion vpon feare and reuerence to so holy a mistery that yet it is better to come vnto it vpon loue and for desire of so infinite good the holye Doctor doth answere in these wordes Both affections are commended praised in the Scripture and so we see that Zacheus is commended for that he receaued readily with ioy our Sauiour In fascicul cap. 8. into his house and the Centurion praised that for humilitie and reuerence and knowing his owne vnworthinesse and the maiestie of our Lorde hee did beseech him not to enter vnder his roofe and necessary it is for the holy communion to preserue both these affections and that we doe in such manner reuerence this moste highe sacramente in which GOD himselfe is giuen vs for meate that in like sorte we doe desire it and with confidence come vnto it and that we doe in such wise desire it and haue confidence in him that we lose not that feare and reuerence which wee owe vnto him And althoughe loue of his owne nature be better then feare yet in some cases and in some persons the affection of feare is more conuenient it would be more hurtfull and dangerous to be carried away with desire and that affection which seemeth to bee of loue All this is out of Saint Bonauenture And that which in briefe he wold say is that he which is with purity requisit deuotion

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