Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	great_a	holy_a	see_v	3,964	5	3.2444	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06450	A spiritual doctrine conteining a rule to liue vvel, vvith diuers praiers and meditations. Abridged by the Reuerend Father Levvis de Granada of the holie order of preachers. And deuided into sixe treatises, as is to be seene after the prefaces. Nevvlie translated out of Spanish into English.	Luis, de Granada, 1504-1588.; Gibbons, Richard, 1550?-1632.	1599 (1599)	STC 16922; ESTC S108929	160,268	410

fit and moueth vs to al other vertues and is as it vvere a generall spurre for them all And yf thou desire to see hovv true this is consyder hovv plainlie S. Bonauenture layeth it dovvne in these vvoords folovving If thovv vvilt suffer vvith patience vvhat soeuer aduersities and miseries of this life be a man of praier lib. medit vitae Christic 37. If thou vvilt obtaine force and strength to ouercom the tentations of the enemie be a man of praier If thou vvilt mortifie thine ovvne vvil vvithâ—her euil appetites and passions be a man of praier If thou vvilt throughlie knovv the vvilines and subtiltie of the diule and keepe thy self from his snares and deceits be a man of praier If thou vvilt liue merelie in the seruice of God and passe on the vvaie of laboure and affliction vvith svveetenes and contentement of mind be a man of praier If thou vvilt exercise thy self in a spiritual kind of life ReÌ„ 13.14 and not make prouision for the flesh in coÌ„cupiscences be a man of praier If thou vvilt driue ovvt of thy mind th'importunat flies of vaine cares and thoughts be a man of praier If thou vvilt nourish thy sovvle vvith the fatnes and marovv of deuotion and haue it alvvais full of good cogitations and holy desires be a man of praier If thou vvilt fortifie thy heart in the good pleasure of God vvith a stout courage and stedfast purpose be a man of praier Finallie If thou vvilt roote out al vices of thy soule and set vertues in their places be a man of praier because in it is receaued the vnction of the holie Ghost vvhich teacheth our soule al things that be needfull Moreouer if thou vvilt mount vp to the height and top of contemplation and enioye the svveete embracings of the spovvse exercise thy self in praier because this is the vvay by vvhich the sovvle climmeth vp to the contemplation and tast of celestial things Thou seeest then of vvhat force and vertue praier is And for the greater proofe of al that hath ben said setting aside the testimonie of holie scripture let this suffise for the present that vve haue heard and seene and see dailie by experience manie simple and vnlearned persons vvhoe by the vertue of praier haue obteined al the forsaid things and manie greater also Hitherto be the vvoords of S. Bonauenture VVhat treasure then I praie yovv can be founde more riche or vvhat marchants shoppe better furnished vvith al sort of goods then this But hearken vvhat an other holie and religious Doctor Laurentius Iustinianus saieth to this purpose speaking of the self same matter By reason of vnspotted praier saith he the soule is clensed from sinne the affection is comforted lib. de caslo coÌ„nub verbi animae c. 22. Charitie is nourished the appetite of loue is increased Faith is certified Hope is strengthned the spirite reioiceth the bovvels tremble the heart is pacified fiar is kindled truth is discouered tentatioÌ„ is put to slight heauines is cast of the senses ar renued the strength vvhich vvas vveakened is repaired feruor is stirred vp luke vvarmnes is abandoned the rustines of vices is consumed and in the same exercise the liuelie sparcles of heauenlie desires doe shine brightlie and the flame of godlie loue grovveth vp more and more For the vndefiled praier of the soule is borne vppe vvith manie prerogatiues of merites and is adorned vvith the beautie of manie spiritual priuileges and vvith other principal vertues In so much that the heauens stand alvvais open to praier to it be discouered and reueiled secretes and the hearing of God is at all times attentiue to the same This therfore maie be sufficient for the present to make vs in som manner to see the fruite of this holie exercise OF THE MATTER REQVISITE to be vsed in meditation CHAP. II. HAVING hitherto seene of hovv great fruite Praier and Meditation is let vs novv coÌ„sider vvhat those things be of vvich vve ought to meditate To vvhich point I ansvvere that for so much as this holie exercise is principallie ordeined to breede in our hearts the loue and feare of God th'obseruatioÌ„ of his coÌ„mandements therfore the matter most conuenieÌ„t of this exercise shal be that vvhich most maketh to this purpose And although it be true that all things created and al holie scripture incite and moue vs to this neuertheles speaking generallie the mysteries of our faith vvhich be conteined in the Symbole named Creede be most effectual and profitable for this end because in the same is treated of the benifits of God of the final iudgment of the paines of hel and of the glorie of heauen vvhich be vehemeÌ„t motiues to stirre vp in our hearts the loue and feare of God and in it also is comprehended the life and passion of our Sauiour Christ in vvhich consisteth al our good VVherfore vvith great reason it maie be auouched that the most fit propre matter of this exercise is the Symbole alâ—hough that also that maie be good for eche one in particuler vvhich shall most moue his heart to the loue and feare of God Novv according to this for th' instruction of those that be nouices beginners in this vvaie to vvhome it is expedient to giue meate as it vvere chevved digested before I vvil set dovvne heere breeflie tvvo sorts of meditations for al the daies of the vveeke one for night and the other for morning dravven for the most part our of the mysteries of our faith to the end that as vve giue dailie to our body tvvo refections so likevvise vve giue to our sovvle vvhose foode is the meditation and consideration of heauenlie things Of these meditations som appertaine to the mysteries of the sacred passion and resurrection of Christ som others to the other mysteries of vvhich vve haue spoken heretofore And yf peraduenture anie bodie should not haue so much tyme as to recollect him self tvvise a day at the least he may meditate one part of these mysteries in one vveeke and th' other in an other or els entertaine him self in those onlie of the passion and life of Christ vvhich be the most principall albeit the others must not be left especiallie in the beginning of anie mans conuersion because they be most conuenient for that time in vvhich the feare of God together vvith sorovv and detestation of our sinnes is principallie required HEERE FOLOVV THE FIRST SEVEN MEDITAtions for the daies of the vveeke Mondaie night Of the knovvledg of thy sinnes and thy self THIS daie thovv maist attend to the knovvledge of thy sinnes and to the knovvledge of thy self that in the one thovv see hovv manie euils thovv hast and in the other thou vnderstand that thou hast no good vvhich coÌ„meth not from God vvhich is the vvaie to obtaine Humilitie mother of all vertues For this thovv must first think vppon the numbre of the sinnes of thie life past speciallie vppon those offences vvhich thovv

to emploie them in his seruice Let a man therfore consider hovv he hath vsed these benifits and he shall find that he hath made vveapons of them to sight against God and vvith vvhat things he vvas bound to doe him greater seruice vvith the same he hath committed greater sinnes He then that shall consider this hath he not good cause to bevvaile and lament his offences The second meane is to consider vvhat is lost by sinne vvhereof because vve haue spoken sufficientlie in the third treatise pag. 236. it shal be necessarie onlie to aduertise euerie man that he consider vvith him self vvhether he hath not good cause to be hartilie sorie that hath lost so manie benifits as at there mentioned The third meane is to consider the greatnes of the maiestie and goodnes of God against vvhome thou hast sinned For it is certaine that the greater the personage is that is offended the greater is the offence committed against him and so the more that a man shal vnderstand the exceeding greatnes of the maiestie of almightie God the more shall he penetrate the malice of his sinne Consider then the nobilitie the riches the dignitie the vvisdome the beutie the glorie the goodnes the maiestie the benignitie povver of this Lord hovv al creatures ar bound vnto him and so calling to mind hovv thou hast offended him thou shalt not onlie vnderstand the heynousnes of thy sinnes committed against him but also haue good cause to be sory and to lament The fourth meane is to consider the iniurie donne to almightie God by sinne For as often as vve sinne this iudgment passeth secretelie in practise vvithin our harts though me perceaue it not to vvit of the one side is set before vs the profit of sinne vvhich is the deâ—ite or commoditie that ensueth of sinne and of the other the offence that vve coÌ„mit against God man being placed in the middest resolueth vvith him selfe rather to leese the frindship fauouâ— of God then the coÌ„moditie vvhich is to com by sinne Novv vvhat can be more horrible or more vnseemelie then this to preferre so base a thing before God or vvhat can more resemble that vvicked fact of the Ievves vvhoe vvhen choise vvas offered vnto them vvhether they vvould haue Christ or Barrabbas ansvvered that they vvould rather haue Barrabbas then Christ VVhich things yf a man consider vvel he vvil vndoubtedlie be ashamed of him self and moued to sorovve The fift meane is to consider the great hatred that God beareth against sinne vvhich is so great as no vnderstanding is able to comprehend it The reason is for that the better a man is the more he loueth that vvhich is good and abhorreth that vvhich is vvicked and therefore God being infinitelie good he must needes beare infinite loue tovvards goodnes and infinite hatred tovvards sinne and so he revvardeth the one vvith euerlasting glorie and the other he punisheth vvith euerlasting paines But because of this hatred against sinne enough hath ben said in the third treatise pag. 237. procure by the consideration thereof to abhorre sinne so much as is possible for thee to doe and praie God to encrease in the this hatred of sinne and sorovv for the same for therein consisteth a greate part of true penance The sixt meane is to call to remembrance the paines of hell and the vniuersall last iudgment as also the particular iudgment at eche mans death vvhich things vvil moue vs to conceaue hartie sorovv and feare for our sinnes sith that eche one of them doth threaten such great terrible calamities to him that shall be found guiltie of anie one deadlie sinne And therfore bette it is novv for euerie one to enter presentlie into iudgment vvith him self for his sinnes that he be not then iudged for them of almightie God especiallie considering that the holie scripture assureth vs 1 Cor. 11.31 that in case vve shall iudge our selues vve shall not be iudged The last meane is to consider the multitude of the benifits of almightie God and especiallie of thy Creation Conseruation Redemption Baptisme Vocation Diuine inspirations Preseruation of thee from dangers and miseries vvith other innumerable benifits Novv vvhat thing is more to be lamented then that thou hast liued so long time in such a greate forgetfulnes and ignorance of such a louing Lord in vvhome thou diddest moue liue hadest thy being vvhat greater iniquitie could be deuised then to offend him vvhoe hath trauailled for thy sake so manie vvaies fasted so manie and so long fastes shedde so manie teares made so manie prayiers suffered so manie iniuries taken so greate paines susteined so manie dishonours so manie in famies so manie yea and so greate torments For it is most certaine that al these he suffered for thy sinnes as vvel to satisfie for them as to make thee vnderstand the hatred he beareth against them sith he tooke such paines to destroye them Consider therfore vvhether thou hast not good cause to be sorie and to resolue thy selfe vvholie into teares OF CONFESSION AND VVHAT vve ought to obserue in the same CHAP. III. HAVING treated of the firste parte of Penance vvhich is Contrition for our sinnes let vs novv speake of the second vvhich is Confession vvherein a man ought to obserue these things that folovve The first is that he take som time before to examin his conscience and to cal to mind al his deadlie sinnes past especiallie yf he haue discontinued anie long time from Confession in vvhich examination he ought to attend vvith greate diligence and care as in a matter of most great importance This examinatioÌ„ is so necessarie that vvhen it vvanteth in case the Ghostlie father supplie not this vvant the Confession is of no effecte euen as that Confession should be vvherein the sinner doth vvillinglie leaue out of his Confession som deadlie sinne vnconfessed and so is bounde toe make his Confession againe Therfore to auoide this inconuemence a man ought to prepare him self and to examin his conscience diâ—igentlie by pervsing the ten Commaundements and the deadlie sinnes vvhich he ought to consider euerie one hovv often he hath sinned in eche of them by thought vvoord or deede vvith al the circumstances that happened in the sinne vvhen the circumstances be such as of necessitie ought to be confessed The second aduise is to declare in Confession the number of the deadlie sinnes And in case he doe not remember hovv often he hath committed such or such a deadlie sinne distinctlie yet let him giue a ghesse thereof as neere as he can possiblie more or lesse or els declare vnto his Ghostlie father hovv long time he hath continued in the same deadlie sinne or at the least let him declare vvhether he hath accustomed to offend in that kind of deadlie sinne as often as opportunitie vvas offered or did some times vppon remorse of conscience refraine him selfe The third is to confesse and specifie the Circumstances vvhen they doe greatlie aggrauate

Selected quad for the lemma: scripture_n

Text snippets containing the quad