Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	die_v	fire_n	worm_n	1,088	5	9.7140	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17069	A short treatise of the sacrament of penance with the maner of examination of conscience for a generall confession : wherunto is added another treatise of confession, for such spirituall or deuoute persons as frequent that sacrament / sett forth in Italian by the Reu. Fa. Vincent Bruno of the Society of Iesus.	Bruno, Vincenzo, 1532-1594.	1597 (1597)	STC 3941.5; ESTC S1833	29,958	134

circumstances yet is not this second sinn of equall fault with the former but much more greiuous and consequentlye the third greater than the second and so in order infinitely encreaseth the fault and punishment of euery sinn And the reason here of is because how much more time God graunteth vnto the sinner for his conuersion and returning vnto his grace so much the more encreaseth his ingratitude whilest he vseth ill that time and rather offendeth him with new sinnes euery day more and more Tenth The second euell is because when a man remaineth in one sinne the way is made more easy for the fall into another For as S. GREGORY saieth Such is the burthen of sinne that if presently it be not amended with the waight thereof it draweth a man for to committ another sinne and this other vnto a third and so consequently there is made of many sinnes as it were a chaine of many linckes wherof one draweth the other and who pulleth one pulleth all For euen so a man if falling into one sinne he doth not quickly arise by litle and litle he falleth into many others Eleuenth The third euell is that he which is in mortall sinne looseth all the good works which he doth because they auaile not to obtaine any meritt of euerlasting life And although he should afterward return into Gods grace notwithstanding they are all lost Wherfore without repentance of his sinne he reapeth no fruite neither of A●mes nor of Praiers nor of Fastings nor of Indulgences no not of Martyrdome it selfe and sheding his bloode for Christ if that he be not penitēt for his sinn but onely such thinges are auaileable for the obtaining of temporall benefittes and as a disposition vnto repentance Twelfth The last euell that sinn cat seth vnto the soule is that al●aies the gate of Gods mercye and pardon is more shut against it For vnto the sinner there remaineth no other good or ref●ge but onely faith and hope of the mercy of God But by how much the more he lingereth in sinne by so much he is farther of from mercy and approcheth vnto gods i●sti●● alwaies prouoking more his anger for to take reuenge of his sinnes Thirtenth Finally as we see it happeneth in exteriour thinges that how much the more a spotte in a garment is suffered to continew so much the harder it is afterward to take it away and by how much the more seldome a man combeth and trimmeth his haire by so much the more they are knotted together and filled with filth So also a soule by how much the more it deferreth her purgatiō by Confessiō with so much the more difficultye afterward it is clensed purged and so much the more also it is intangled with the multitude of sinnes and casteth it selfe into so great anxietye that with great difficulty by neuer so Skilfull a Confessour it may be freed therof and besides it ingendereth nourisheth in it selfe the worme of conscience which although it should neuer feele in this life yet shall it in the hower of death bee more fiercelye tormented therby and much more afterward in the other worlde where this worme shall neuer die and the fier wherwith it shall be burned shall neuer be extinguished OF THE PARTES of Penaunce Chap. 2. THere be three partes of the Sacrament of PENAVNCE Contrition Confession and Satisfaction For as a man in three maners sinneth and offendeth God that is with hart wordes deeds So is it meere that he submitt him selfe vnto the keies of the Church in those very thinges wherwith he offended and that he force him selfe to pacifie Gods wrath first with contrition of hart secondly with confession of mouth thirdly with satisfaction of workes Of the first part of Penaunce which is Contrition Chap. 3. 1. COntrition is a sorowe of the soule and a detestation of sinne committed because it is an offence of God whome we loue aboue all things with a firme purpose of chaunging of life and not offending any more hereafter 2 Whence we do gather that it it is not sufficient for a man that he may obtaine grace only for to leaue sinne or to make a purpose of a new life But it is necessarye that he haue both the ●re and the other that is that he be ●●ry and ha●e a detestation of his life past and withall make a firme resolution of si●●ing no more And this sorrow it is nor necestary tha● it be sensible although this is also very good and profitable when it may be ●a● but that it be in the will which taketh displeas●re and detestaiō against the sinne committed and resolueth to cōmitt it no more 3 This sorow also ought to be the greatest of all other sorowes because euen as God for that he is the chiefe good ought for to be chiefly loued and his loue must be preferred before all other thinges So also sinne by which a man offendeth God is the chiefe euell Wherfore it ought chieflye and aboue all thinges to be hated in such sorte that for nothing in all the world no not for to saue our owne life it is lawfull any maner of way for to sinne whereas our Lorde saieth Who loueth his father or mother more than me is not worthy of me and who seeketh to saue his life shall loose it Wherfore a man ought to wishe rather to haue suffered what thing soeuer then once to haue offended God or euer more to offend him 4 Finallye it is necessary that the Penitēt cary an hatred toward all his sinnes committed and be sory for the same For if he were penitent and sorowfull for some onely not for others this were not trew Penaunce but counterfeite and feined according to the saying of S. IAMES Who-soeuer shall keepe the wholle law but offendeth in one is made guilty of all 5 Furthermore it is not sufficient to the end that it may be trew contrition that a man ●o sorowe and repent for that which is past but he ought to make a firme and stedfast purpose of a perfect amēdment of life as wee reade oftentimes in the Gospell that when our Lorde had testered health or donne any benefitt vnto any person he saied Go and sinne no more 6 To this Contrition also if it be a true sorow ioined with a purpose of amendment appertaineth a resolution of making satisfaction vnto all such as we haue in whatsoeuer maner offended whether it be in life or in goodes or in honour Because as S. AVGVSTINE saieth Sinne is not remitted vnlesse that which was taken away be restored And also of remitting liberallye and pardoning iniuries which one hath receaued of another our Sauiour hauing saied If you forgiue men their offences your heauenly Father will forgiue you also your offences but if you will not forgiue men neither will your Father forgiue you your offences 7 To conclude for the perfection of this vertew it is necessary that a man haue purpose to confesse all his sinns