Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	glory_n	grace_n	5,801	5	5.1439	4	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

and that vnspeakable charity by which he voutsafed to giue him selfe to be eaten in such a wonderfull sorte thereby to binde vs vnto him by a most straight band of loue by these meanes to heale our infirmities and to make vs after his likenesse holy pure diuine and heauenlye From this consideration let him labour to procure a greate hunger and very feruent desire to eate this breade of life and to drawe from it a readye vvill to please in all thinges the author of life who with so greate loue doth giue himself to vs for meat Let him likewise consider and ponder what great purity is required to come to receaue this diuine foode seing the Apostles that were in the state of grace cleere from mortall sinnes yet our Sauiour preparing theÌ„ with more purity for the receauing of the holy communion did wash their feete which was as S. Bernard Serm. de cena dom saith to purifie them by a mistery from their venial sinnes For the affections of the soule which doe quickly cleaue vnto earthly thinges be the feete of our soul these we must wash and make cleane to enter into heauen and to come vnto the holy communion and this mistery as that blessed maÌ„ saith did our Sauiour represent by that holy kind of washing Out of this let a man likewise enforce him selfe to be sory for all his sinnes both mortall and veniall and to purpose the amendment of theÌ„ all and beholding how vile and vnworthy he hath made himself through his sinnes and that so great purity is required to receaue so infinite maiestye in so much that if he should prepare him selfe continuallye for the space of a thousand yeeres to receaue him by deuoute prayers holy workes and with the merits of all Saintes yet all woulde be very litle nothing to receaue him as he deserueth let him endeuour also out of this to conceaue feare and reuerence for as from loue desire groweth and a ready will so from holy feare springeth reuerence with which he ought to come to the holy coÌ„munion An other consideration Ambros de sacram lib. 6. cap. 1. wherewith Gods seruant may prepare himselfe to come vnto the sacred communioÌ„ with deuotion is this Let him consider the dignity and high maiesty of that Lord whome he is to receaue let him thinke howe in Concil Trident. sess 13. c. 1. that instant in which the words of consecration be spoken the substance of bread which remained vnder the accidentes of the hoast giueth ouer to be breade by the conuersion of the same into the body of Christ so the creature giuing place to the creator in that place where before was the substance of the breade succeedeth the body of Christ which was framed by the holye Ghost in the wombe of the most immaculat Virgin and because the body of Christ liueth not without bloud there also is present the most pretious bloude of Christ in the veines of his most holy body and for as much also as the body of Christ liueth not without the soul there is likwise his most glorious soule in which are contained the vnspeakable treasures of the power and glory of God and for as much as the body and soule of Christ are vnited with the person of God Christ is God and man he that is there contained is true God of infinit maiesty power After this let him prepare himselfe to consider with attention Now I am to receaue God and that hee may the better vnderstande what a Lord he is whom he is to receaue let him by meditation place himselfe at the gate of heauen there let him consider the glory and beauty of that supreame maiesty and behoulde howe by his infinite bounty he doth enflame vvith wonderfull loue all the citizens of heauen and with the sight of his eternall beauty doth make them all blessed and infinitlie delight them Let him viewe with what reuereÌ„ce al the saints and Angels euen to the highest Seraphins doe stande in his presence how they doe adore him howe they doe praise him howe they doe glorifie him how they doe loue him and after he hath spent some time in the admiratioÌ„ of so infinite greatnes glory let him turne vnto him selfe and thinke thus in his owne soule This very God whose maiestie doth terrifie me am I to receaue into my mouth body this infinit good which doth make ioyfull the city of God this selfe same am I to enclose in mine heart and this supreame creator of all thinges before whose maiesty the Seraphins and all the glorious company of heauen be prostrate with great reuerence him am I to beholde to touch vnder those accidents or outwarde formes and to receaue in to my body for the foode of my soule And this so great a Lord doth come vnto me ouercome with loue and drawne by loue and he commeth to enamor mee of him selfe and by loue to turne me into himselfe hee commeth to bestow vpon me the treasures of his grace and glorye and to translate me from earth to heauen Out of this consideration will our soule gather great loue and reuerence to come vnto the holy communion for how can it choose but bee burnt vp in loue at the consideration of so infinite goodnesse and bountie who hath done so many thinges for his loue and who so desireth his loue how can it be that being a sinner he shoulde not reuerence with an holy kinde of feare that infinite maiestye before whome with the eies of his soule he beholdeth all the princes of heaueÌ„ to stand trembling for reuerence Other considerations more D Bonau de prepara ad missam cap. 6. in fasciculario cap. 8. proper and more vsuall vvith which the soule hath to prepare it selfe to receaue this most diuine sacrament be the misteries of our Sauiours passion for one of the principall reasons of the institutioÌ„ of this sacrament was to the ende we shoulde alwaies haue present and liuely in our memory and affection the passion of Christ and all that which he did and suffered for vs and this is represented vnto vs in the mistery of the Masse and Communion and therefore a verie proper and fit preparation it is before communion to discourse by meditation vpon some of the principall misteries of his passion and to entertaine our selues for some time with attention in some one of them And from hence shall we also drawe as afterwardes shall be handled the holy acts of contrition feare thankes giuing loue and resignation of our selues in which thinges consisteth that deuotion which is necessary for the receauing of the holy communion very great reason there is that wee shoulde vndertake this so small a labor as attentiuelie to consider what our good Lorde suffered for our sake seeing him selfe vouchsafed to suffer for our loue and this meditation is so effectuall profitable that by it we doe dispose our selues to receaue

scruples and vaine feares because they think not themselues worthy to repaire so often to receaue the food of Angels that it shoulde be in them more reuerence to abstaine from the coÌ„munion And when this temptation falleth to Priests the seruantes of God it is a thinge of greater harme because it doeth not onely depriue them of the profit of the sacrament but also the whole church of the fruite of the sacrifice seing certaine it is as S. Bonauenture and other holye Lib. de preparat ad missam ca. 5. men doe teach that so often as a Priest may lawfully celebrate yet doth not that he doth vvhat in him is depriue the moste holy Trinity of glory and praise the Angelles of ioy sinners of pardon the iust of grace and succor the soules in purgatory of ease comfort the whole church of a singular benefit The remedy against this tentation is for a man to beleue his ghostly father and to relie vpon him and to do against his scruples as else where hath beene said And heere we haue to note that to come worthily with due reuerence vnto this most holy and worthy sacramente may be vnderstoode two manner of waies one is coÌ„formable to the dignity puritye of that Lorde whome we receaue and that vvhich his infinite maiestie deserueth and in this maÌ„ner none commeth worthilie and with due reuerence no though one should bestowe time in preparing him selfe to coÌ„municat so long as the world shall endure no nor though hee alone shoulde haue all the puritye and holynesse of all the iust men vpon earthe and all the Saintes in heauen An other manner to come worthily and with due reurence is in respecte of that which God of necessitie doth require at our handes and by bande of precepte and in this sorte all those that come so disposed as in the premisses hath bin handled doe come worthely and vvith due reuerence because God of his infinite pietie condescending to our infirmitye vvoulde not binde vs to anye more And seing to iudge whether in this sence the penitent hath due disposition or no pertaineth to the ghostlye father who is wise of a good conscience a man may securely follow that which he shall aduise him And that Gods will is that a maÌ„ should ouercome such scruples and feares by the meanes of good counsell God hath by many Petrus de Aliaco in eius vita Surius in Maio. testimonies declared Saint Peter Celestinus who from the state of a pore Monke was for his great holines of life choseÌ„ to be Pope moued vpon feare that he was a moste vnworthye sinner lacked vertue and for other such like reasons would neither celebrat nor communicate Whereupon touching this pointe hee craued counsell of a Monke his ghostly father who did encourage him to ouercome those feares and to say Masse which he did our Sauiour apearing to him taught him the same lesson so he remained ioyfull and with greate quiet of conscience Cassius an holy man and Bishop of Narnium did daily say Masse to the great profit of his soul and to the end he should not for any such feare giue ouer that good custome S. Gregory reporteth how God sent vnto him an holy priest to whom he appeared to deliuer him this message Do that thou doest work that 4 Dialog cap. 56. thou workest let not thy foote cease let not thy hand cease and I will giue thee thy reward exhorting him by these wordes to perseuere in his good life and holy custome of saying Masse The reason why God did thus coÌ„fort animate these holy men by special reuelatioÌ„s was to teach all that his pleasure is that his seruants which frequent this diuine sacrameÌ„t should quiet and assure theÌ„ selues touching this matter by obeying the counsell of wise men for this was the rule which these holy men did followe and that which God did alowe of Chap. XX. With what moderation we ought to frequent the holy communion that wee doe not therein exceede nor doe any thinge contrary to due reuerence and howe wee ought to leaue this to the iudgemeÌ„t of a discreet ghostly father AS there be some persons which with hurte to their soules do without any iust cause refraine to communicate often as hath beene now said so there be others which doe exceede in the other extreame desiring to come oftener theÌ„ is conuenieÌ„t Of these some are moued so to do vpon the commoÌ„ conceit opinion which they haue of the fruite that is receaued in the holy communion others because they haue had somtimes experience of the comfort and svveetnes of this most heauenly sacrament Others are moued vpon a kind of lightnesse which is for emulation one of an other and to maintaine theire good opinion not to be accounted lesse vertuous then others therefore are they angry and do complaine and bee out of patience wheÌ„ they are not suffered to coÌ„municate which is a plaine signe that they are not moued of anye good spirit but prouoked of lightnes For al these kind of persons the doctrine of this chapter shall serue and it is a thinge of great importaÌ„ce much to the glory of God assuredly to take the middle way in this holy exercise without falling either into the one extreame or the other As touching the first certaine it is that all secular persons aswell men as women muste not herein bee ruled accordinge to their owne opinion neither must they follow their owne content their owne comfort nor their owne inclination but they must submit themselues to the counsell and direction of theire ghostly father for if in religious people the rule of their order and obedience to their superiors doe in this thing prescribe them that measure and moderation which they ought to keepe reason it is that such as bee not in religion that their ghostlye father vvho knoweth the state of their soule shoulde appoint them that rule which they oughte to obserue And the confessor or spirituall father whoÌ„ for this purpose they should make choise of ought to be wise of experience and one that feareth God that should not herein respecte the comfort of the penitent or to get credit with him or any such like thing but only that which is most conuenient for the glory and seruice of God and the good of mens soules And the penitent ought not herein to labor either by importunity or intreatie or anie other such meanes to drawe his ghostly father to that which pleaseth himselfe for that were not to obey him but contrariewise for the ghostly father to obey the will of his penitent and so his iudgement and opinion shoulde in this case be erromous but the penitent ought to leaue his confessor free to determine that which in our Lorde hee shall thinke most expedient and let him shew plainly that it shal wel content him whatsoeuer he doth therein determine set downe And let

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