Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woman_n	womb_n	worthy_a	18	3	6.3531	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37390	A Declaration of the principall pointes of Christian doctrine gathered out of diuerse catechismes and set forth by the English priests dwelling in Tournay Colledge.		1647 (1647)	Wing D742; ESTC R17718	151,131	593

states of life be so diuerse it happeneth out that euery man may haue examples in their owne kinde to be affected vnto and many times this maketh a greater profit by such an affinity to their owne condition then by a great deake of preaching or good counsel And so you may see what obligation there is to honour Saints and to pray vnto them towit when the Church for the coÌ„mon good of her children presseth it then that is to be done whatsoeuer she commandeth and it is a sinne to omit it But in other occasions and at other times euery particular man as farre as he findeth need or helpe by this variety in his priuate deuotion so farre he doth very well to follow it especially if he findeth that it stirreth vp a failing deuotion in him for the end of this as of all all other pious exercices must be God himselfe and the better performing of our duty towards him 6. What thinke you of the vse of pictures and hanging of lampes before them in honour of the blessed Virgin and other Saints First as for pictures if we belieue nature and experience the vse of them in generall is very profitable and in some sort necessary in the Church of God for the instruction and spirituall profit of the faithfull First for memories sake for as often as we see pictures so often do we remember the thing painted and whether we haue need of often remeÌ„bring heauen and heauenly thinges let euen our cold and euill life beare testimony Secondly when a man saith his praiers before a picture of our Sauiour or of any Saint by addressing himselfe vnto it he maketh thereby a great apprehension of the Saint as if he himselfe were present vnto whom he praieth and by coÌ„sequeÌ„ce praieth with a greater respect and attention Thirdly it serueth for an addresse of the praier and especially if he vse any corporall gestures withall for as the ancient Christians were vsed to turne themselues to the East and the Iewes towards the Temple when they would adore God the East and Temple seruing for a determination of their action so much more when I bow or do any other reuerence or pray before a picture it is a determination of my praier or respect vnto God or vnto that Saint whose picture it is Lastly it is a helpe to him that praieth for pictures beare with them an expression oftentimes which would cost many words and workes of our memory As he who looketh on a crucifixe if he desire to represent to himselfe and fixe in his heart the wounds and passion of our blessed Sauiour he may finde a great facility and quickenesse to do it by hauing the picture before his eyes As for hanging lampes before pictures of Saints it is to represent their glory in heauen or the burning charity with which they were endued here on earth and so these and such like expressions are apt to breed a greater apprehension in men which is a meanes to make them pray the better and consequently obteine more at God his hands and therefore are allowed and recommended in the Catholike Church 7. How are we to pray to Saints By honouring them here vpon earth and by obseruing their feastes according to the order of the Church and also by reading their liues by saying such praiers to them as are approued by our Pastours and chiefely of all by imitating the vertues which they did particularly excell in 8. Are we to pray to all the Saints alike No for we ought to haue a particular deuotioÌ„ to our blessed Lady aboue all the rest because she is the Mother of God and most neare vnto him of any creature And amongst the other blessed we ought chiefely to pray to our Angell Gardien seeing that it hath euer been the constant faith of Christians that euery one hath an Angell for his gouernour for our Sauiour hath told vs that the Angells of the little ones see the face of his heauenly Father And next we are to pray to such particular Saints as we our selues make choise of to be our Patrons 9. What praier is ordinarily vsed to our blessed Lady The Aue Maria. LESSION XXXV Of the Aue Maria. 1. SAy the Aue Maria Haile Marie full of grace our Lord is with thee blessed art thou amongst all women and blessed is the fruit of thy wombe Iesus Holy Marie Mother of God pray for vs sinners now and in the houre of our death Amen 2. Who made this prayer The holy Catholike Church borrowing the words wherewith the Angel and Saint Elizabeth did salute the blessed Virgin The first words Haile full of grace our Lord is with thee blessed art thou amongst all women were spoken by the Angel Blessed is the fruit of thy wombe were spoken by Saint Elizabeth The Church hath added the other words which make the second part of the praier or rather the holy Ghost hath made the whole praier by whom all three the Angell Saint Elizabeth and the Church haue been inspired 3. Declare the first sentence of this praier Haile Marie full of grace our Lord is with thee The first word vsed by the Angell is a salutation which importeth all happinesse which one can desire for in Latin it is Aue which cometh from aueo which signifieth to desire or wish for and there is vnderstood some nowne as salutem pacem gaudium c. but none is expressed in particular because he who vseth this word wisheth to him whom he saluteth all kinde of happinesse that he himselfe will ioyne to the word and can imagine or desire Which expression was most proper from the Angel to the blessed Virgin since that the cause of his coming to her was to bring her the newes from whence all happinesse was to come both to her selfe and to the whole world The second word Marie doth signifie her person and her dignitie Her Person because it was her owne proper name giuen vnto her by the inspiration of tho holy Ghost as we may piously belieue her dignitie because it signifieth in Hebrew Mistresse or Ladie and who can be more truly Mistresse and Ladie of all thiÌ„ges then she who is Mother to the Creatour of all thinges It signifieth also the sea starre and she is truly a starre that conducts all those who take her for their guide through the sea of the world into a secure hauen By the next word the Angel doth shew that she was replenished with grace and worthily is her soule declared full of graces because she had the priuiledge as it is piously belieued and taught by the Church neuer to be infected with originall sinne and most certainly neuer to commit any the least veniall actuall sinne Full of Grace because her life was a true mirrour of chastity humilitie meekenesse obedience patience faith hope charity and in fine of all vertues By those other words our Lord is with thee the Angel doth aduertise the blessed virgin of the mystery which was

not wonder if in some cases the Priest imposeth so small a pennance in respect of the grieuous offences of the PeniteÌ„t as it happeneth in those who confesse great sinnes at the houre of death for the least outward act is significatiue and sufficient to testify our present intention 34. What do you gather from its being satisfactorie I gather from thence that the satisfaction ought to correspond to the grieuousnesse of the Penitents offences and that it ought to be a penall satisfaction that is such as doth chastise the body and manifest in the PeniteÌ„t zeale of God his iustice and a spirit of godly reuenge vpon himselfe for the sinnes he hath committed 35. What do you gather by its being medecinall I gather from thence that the pennance which the Priest imposeth ought to be proportioned to the diseased humour of the Penitent and such as may withdraw him from sinne and that it ought accordingly to be augmented or lessened as he findeth his Penitent to amend himselfe more or lesse 36. What do you gather by its being significatiue Since that its signification doth consist in testifying the sincerity of our inward repentance and an acknowledgement of our obligation to do worthy fruits of repentance in this life I gather first that when we haue performed the pennance imposed by the Priest we ought not therefore to desist but we must still go on in bewailing our sinnes all our life time for as S. Augustin sayth Poenitere est poenam tenere to repent is to perseuer in paine to the end sayeth he that one may punish by reuenging in himselfe that which he hath committed by sinning he therefore doth perseuer in paine who alwayes punisheth that which it grieueth him to haue committed Secondly I gather in case that the Priest should either through necessity as it happeneth when a Penitent is in danger of death or else through ignorance or by too much indulgence impose so small a pennance as would haue no proportion with the grieuousnesse of the sinnes whereof the Penitent is guiltie that then the Penitent by doing that small pennance must not thinke himselfe released of the debt he oweth for his sinnes nor acquitted of the obligation he hath to doe worthy fruits of repentance but he must do them voluntarily or by the aduise of his Ghostly father which will be more meritorious 37. Are we then obliged to do worthy fruits of repentance Yes for as by the Sacrament of Baptisme we do solemnly renounce the world and promise to abstaine from sinne so we do by the Sacrament of pennance which is a second Baptisme and called by the Fathers a laborious Baptisme not only renew our former promise made in Baptisme but also we do adde a new purpose signified by the pennance imposed by the Priest and accepted by the Penitent of repairing by worthy fruits of repentance the harme which we haue suffered by sinne And therefore the Councell of Trent teacheth that in the pennance for sinnes committed after Baptisme is contained not only a cessation from sinne a detestation of sinne and a contrite and humble heart which thinges are required in Baptisme but also satisfaction by fasting almes praier and other pious exercises of a spirituall life 38. From whence ariseth the obligation of worthy fruits of repentance It ariseth from two heads first from the precept for they are expressely commanded by God Secondly from the nature of the thing it selfe for the light of reason doth teach vs that we are bound both to satisfy God his iustice and also to repaire our owne losses when we are able the one being a kinde of restitution to be made to God and the other a kinde of restitution due to ourselues Wherefore to know how farre this precept of doing worthy fruits of repentance bindeth we must coÌ„sider these two principall ends for which they were commanded And as for the first end which is to satisfy God his iustice for the temporall paine remaining after that the guilt of sinne is remitted you must note that the Minister of God cannot know how much repentance and contrition the Penitent hath nether can the Penitent nor the Minister know the value of the sayd contrition nor how much more he ought to do for due satisfaction and therefore in the primitiue Church they vsed to impose austere pennances for euery mortall sinne which they were to performe for a long time together yea for some sinnes they were to do pennance all their life time that so God his iustice might be more fully satisfied but in after ages the Church hath mitigated that former austerity releasing the Penitentiall Canons by frequent Indulgences which she granteth from time to time for the generall good of the Church which Indulgences vpon such occasions do likewise remit the paine due to sinne being granted by authority of the keies of the kingdome of heauen Wherefore it is certaine that we are not for the present obliged to the Penitentiall Canons but it sufficeth if the Priest impose such pennances as haue some proportion in chastising the sinner with as much paine and affliction as he tooke vnlawfull delight and content in his vnbridled passions by sinfull actions which also may be prudently moderated vpon iust occasions by remitting the Penitent for the rest to the generall fasts and mortifications obserued in the Church and to such voluntarie afflictions as he himselfe shall make choise of In which kinde it is to be noted that euery one is bound to vse voluntarily such pennances as he findeth necessary to keepe the spirit of compunctioÌ„ from decaying in his heart and to preserue him from danger of falling into a contempt of God his wrath and of reparation due to his iustice And therefore although it be true that we are not bound now to the actuall practise of the Penitentiall Canons yet we are obliged to be so prepared and disposed in minde as to be ready to vndergoe them in case they were absolutely necessary to satisfy the diuine iustice or that they were enioyned vs by the Church From whence it followeth that although those sinners who haue not leisure to do worthy fruits of repentance because they are surprised by death presently after their conuersion shall be purged by the paines of Purgatorie and so be saued as also those shall be who haue had leisure to do worthy fruits of repentance but haue performed them slackely and negligently yet those who neuer had an intention to do worthy fruits of repentance in this life or if they had such an intention did afterwardes when they had leisure totally neglect to do them will not finde a Purgatorie in the next world but eternall punishment in hell for their contempt of God his precept in not performing that which his iustice exacteth from vs in this life The second end for which the worthy fruits of repentance were commanded by God is medicinall and satisfaction as it hath relation to this end is defined thus Est

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