Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	great_a	know_v	life_n	7,935	5	4.3038	3	false

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

determined to serue God doe not seldome fall Concerning the first Many very effectuall be the reasons which ought to moue and invite all faithful christians to frequent the Sacraments that is to confesse themselues and communicate once in eight or fifteene daies or at least once a moneth For if they be such persons as God hath voutchsafed so to favour that since their last confession they haue not fallen into any mortall sinne very necessary it is for them so to doe both to preserue themselues in Gods grace to increase in the same and also in all other vertuous heavenly gifts to make themselues daiely more acceptable in the sight of God to be more fit instruments to set forth his glory to advance the good of his Church to make their salvation more certaine to lay vp the treasure of greater merits in eternall felicity to procure more light and strength both to know and overcome all the temptations deceipts of the enemies of our soule to doe the workes of vertue with greater facilitie and sweetnes to passe over this life with more peace and spirituall comfort to be at our death more assisted and holpen of God with plenty of heavenly succor and so finally to depart this life with more hope of salvation greater quiet and comfort of soule For these and such other like effects and singular commodities very necessary it is I say that the servant of God should often repaire to the sacraments For albeit since his last confession hee hath not fallen into any mortall sinne yet certaine it is that hee hath committed many veniall wherof some he doth know and others he doth not and yet for all that not to be excused because he might well haue known them and these veniall or small sinnes although they doe not spoile the soul of gods grace yet doe they great harme and put a man in such a case that he doth thereby fal the sooner into those that be mortall as else where hath beene handled Certaine In tract 4. cap. 24. likewise it is that a man is continually assaulted with daiely and divers tentations by the devill the world the flesh our corrupt nature which doe put him in great danger to fall into mortall sinne and many of them be secret and very perilous and therefore passing necessary it is that he should alwaies haue a remedy to deliver his soule from veniall sinnes and great neede he hath of daiely strength to resist all tentations great neede of the continuall dew of Gods grace from heaven to mitigate his wicked inclinations and all this doth he find in the holy Sacraments of confession communion if he do often frequent them And although it cannot be denied but that there bee other remedies for the purging of veniall sinnes so most certain it is that this of frequenting the Sacraments if it bee done as it ought is the best and most effectuall of all other Of the wonderfull effects which the blessed sacrament of the Altar worketh in them that doe frequent it S. Bernard giveth an excellent testimony these be his words The Ber. in ser de ce dom most pretious sacrament of the body of our Lord doth worke in vs two effects The one is that it doth diminish the sence of veniall sinnes and the other is that it doth wholy take away all consent to mortall sinnes And the holy man doth proue this to bee true by that experience which the servants of God doe find feele in their owne heartes to whome he doth there speake in this manner If any of you doe not now so often feele neither yet so greate motions as before time you did of anger of envie of carnality and other vices let him giue thankes to the body and bloud of Christ which hee receaveth in the holy sacrament because this is the effect thereof and let him take comfort therein for as much as God by this meanes doth cure and make sound the corruption of our nature Thus writeth S. Bernard And the selfe same thing is confest by all holy men and the generall councell of Trent doth confirm the same Ses 13. c. 8. declaring that the blessed Sacrament doth worke this in all such as receaue it with due preparation to wit that it doth deliver them from consenting to tentations pacifie their passions giue them victory over their enemies preserue and encrease theÌ„ in good life by giving force and strength for al these foresaid ends And from hence it commeth that in al cities townes where there be many that often repaire to the sacraments many there be also which all their life long continue in Gods grace without ever falling into any mortall finne And all ordinary ghostly fathers be witnesses of this trueth who find by experience that christian people doe receaue this great commoditye by frequenting the Blessed sacrament of the Aultar with devotion and a vertuous disposition These reasons aleadged are sufficient to perswade all good Catholicks though not guilty in their conscience of any mortall sin often to confes themselues and to communicat but if since their last being at coÌ„fession they haue committed any deadly sin then besides the former reasons greater necessitye haue they streight waies and without delay to goe vnto the sacrament of Confession to witt that by meanes thereof they may come out of that damnable state and deliver themselus from all those mischiefes and harmes which from that kind of sin do growe as to be hated of God to liue in disgrace of the Blessed Trinity to bee abhorred of heavenly Maiesty and to be captiues and slaues to Sathan the prince of darkenesse to be subiect and obedient to his will and to lose the great value and merits of all the good works of their life past to be in apparant danger of falling into greater sins into greater blindnes and hardenesse of hart and finally into everlasting damnation From al these evils and mischiefs and many more annexed to these that man is delivered who after due preparation purgeth his soul streight waies by confession And although true it be that onely by contritioÌ„ with a purpose to confesse in time convenient a man may deliver himselfe from the state of mortall sin yet to haue contrition without helpe of the sacrament is an hard thing vnto which few doe attaine for as much as true contrition conteineth in it selfe a great hatred of sinne by reason wherof the soul doth in will abhorre and detest all mortall sinne more then all other evils in the world with all a firme purpose of amendmeÌ„t of life and so resolutely determineth never more to consent to any deadly sinne whatsoever neither for interest or commodity nor to avoide any paine or misery of this life and togither with this necessary it is that the principall thing which moveth a man to this hatred of sin and amendment of his life bee the loue of God aboue all thinges And because

men commonlye vpon their forsaking of mortall sinne doe it not at the first for this supernaturall loue of God but principally for feare of Hell and damnation for this cause a very hard and rare thing it is to haue contrition without the helpe of the sacraments whereof it commeth to passe that such as haue sinned mortally and go not to the sacrament of cenfession commonly they continue stil in the same bad estate and so be subiect to al those mischiefes and dangers which accompany mortall sinne as before hath beene said And the reason heereof is because ordinarily without help of the sacraments men ariue not to haue contrition which yet is necessary to come out of mortal sin but when they go to confession with that preparatioÌ„ which is requisite if their soul be infected streight waies are they delivered from mortall sin from all those mischiefes before mentioned for when a man confesseth him self having a perfect hatred of sinne a firme purpose of amendment although the principall reason which moveth him to forsake sin be the feare of his owne damnation yet with the helpe of the sacrament shall he obtaine Gods grace and this is that which Divines teach and the holy councell of Trent doth Ses 14. c. 4. declare to witt that of attrite he becommeth contrite For such was the infinite mercy of God now in the lawe of grace as to bestowe such efficacy vpon his sacrameÌ„ts that to him that wanteth grace and doth not of his part put any stoppe or impediment grace by meanes of them is given him and to him that is already in grace the same is encreased and augmented These be in summe the most excellent commodities which faithfull people doe gaine by often repayring to the SacrameÌ„ts of Confession and communion and these bee the pittifull and most grievous evils from which they be delivered He therfore that is desirous of salvation and resolved to serue God and pondereth well this point how can he let so great commodities slip out of his handes how dareth he adveÌ„ture the losse of so great gaine how can he excuse himselfe from frequenting confession the spring of life and salvation by meanes whereof hee is delivered from such notable evils of death sinne and everlasting damnation and such purity of soul obtained such divine and spirituall beawty and such treasures of grace and glorie And how can he containe himselfe and not go often to the holy Sacrament of the Aultar the bread of life the death of sinne the wel-spring of vertues the medecine of our passions the staffe and stay of our weakenes the treasure of graces the most pleasant repast of all heavenlye comfort the roote of immortalitye and the fountaine of all goodnes And thus much may suffice coÌ„cerning the first point Now will I come to the second which is the principal thing that I inteÌ„ded to intreat of wherof in very deede we stand most in neede and ought carefully to be instructed in the same Chap. II. Of a certaine disorder into which some doe fall by excusing and defending their sinnes in the Sacrament of Confession and how they are therin to be mortified MY purpose is not heere to note great and manifest defects into which such as be carelesse of salvation vsuallye doe fall as to come to confession without having before hande thoughte vppon their sinnes to conceale in confession some great sinne either for feare or worldely shame to confesse their sinnes without any purpose of amendinge their former life to avoide al dangerous occasions of mortall sin which bee such notable defects and hainous sinnes that they do wholy hinder al that fruit which should come by confession and make it nothing worth at al and so bound they are to confesse againe the selfe same sinnes and also that fault of sacrilege which they then committed in making so wicked a confession But my intent is to note certaine negligences and defectes which proceede from the wicked inclinations of our corrupt nature be found in such persons as are desirous of salvation and resolved to leade a vertuous life which convenient it is that they should avoid by mortifying the rootes froÌ„ wheÌ„ce they doe spring One of these disorders is for a man in confession to excuse and defend his sinnes putting vpon them divers sorts of colours to the end they may seeme not so grievous filthy as in deede they be As for excuse of themselues some say that they sinned because they could not choose which is most false for God doth not bind any to that which is impossible Others say that althoughe they gaue consent vnto the sinne as in desiring of revenge or some vncleane act yet did that cogitation quickely passe away and stayed not long in their heart by this meanes though the consent were deliberat yet woulde they bee thought not to haue committed any sinne or if they did that it was but a small one whereas most certaine it is that if they did not resist the passion but gaue deliberat consent there vnto that they sinned thoughe the consent continued never so small a time And if the thinge to which they gaue consent was any notable iniury to their neighbour or fornication or any other such weighty matter then was that consent a mortall sin it importeth not that it continued but a litle while for that did not proceede from his owne vertue but for that the fury of the passion was now ended Others excuse themselues laying the fault vpon the Devil saying The Devill tempted me and it was he that beguiled mee and made me to sin Others excuse theÌ„selues ascribing al the blame to their neighbours that gaue them occasion of sinning saying thus If I offended god the reason was because they asked me and were so importunat that I could not excuse my selfe or it was because they first gaue mee disgratious and bad wordes or offered me this iniury and enforced me against my will to returne them the like speech again and to offer them the like measure Others defend and excuse their sinne farre worse then the former that is by attributing the fault to God himselfe saying God hath given me such a nature so wicked a complexion and so prone to naughtines that although I doe what I can and enforce my selfe never so much yet can I not avoide these sins nor resist these tentations All which is false a great vntruth for neither the Devill nor any man can compell one to sinne if freely and voluntarily of himselfe he will not sinne neither doth God ever giue over to bestowe vpon man in this life all that helpe which is necessary requisite not to consent to sin if man himselfe would take the benefit thereof This so great a disorder in man groweth of pride a certaine presumption by reason whereof he estemeth of himself and would also be esteemed of others more then is lawful and is afraide of that

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