Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	mortal_a	sin_n	venial_a	6,152	5	13.8485	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19893	Certaine deuout considerations of frequenting the blessed sacrament: written by the reuerent Father Fuluius Androtius of the Societie of Iesus. With sundrie other preceptes and rules of direction, composed for the benefit of such as seeke to attaine to the perfection of vertue. Firste written in Italian: after turned into Latine: and now translated into English; Della frequenza della communione. English	Androzzi, Fulvio, 1523-1575.; I. G., fl. 1606.; Everard, Thomas, 1560-1633.	1606 (1606)	STC 632; ESTC S115242	106,518	327

Hierome aduiseth vs to be verie respectiue of venial sinnes and not to thinke that they be but smale but to remember that God is great and omnipotent whom Rom. 3. 1. First because according to S. Paule we ought not to doe euil that good may ensue thereof 2. Secondly because our Sauiour sayeth in the gospel What doth it profit a man if he gayne the whole worlde and suffer losse of his owne soule As if he had said that he had gayned nothing 3. Thirdly because a man ought to loue his soule aboue al other thinges and therfore ought not to doe the least iniurie vnto it to procure the safetie of al other thinges And we haue declared already how great hurt one venial sinne bringeth to the soule of man 4. Fourthly because the end why man was created was to see and behould God and therfore we ought not to commit one acte to gayne the whole worlde that should hinder vs from that end the which is caused by euery venial sinne 5. Fiftly we ought not to commit any acte where with God may be offended or displeased not only to saue the whole world but not to saue an hundred thousand worldes but a venial sinne doth displease God and so by consequence offend him for which cause we ought not to commit it although there be many that that thinke it lawful to take a false oath to saue a mans life Cardinal Caietan in his Summe saieth that he who regardeth not venial sinnes hath no great care of his soule and defraudeth him selse of many great benefits And further that his Gardian Angel thereby withdraweth his care which he hath of him and refuseth to preserue him from many perrills who is carelesse and negligent to doe him selfe good which is a thinge highly to be considered S. Catherin of Sienna as it is written in hir life vsed to say that a sinne were it neuer so smale did much offend God if it were often committed and done with contempte and especially when a man groweth negligent by contrition and pennance to make satisfaction for it S. Bridget affirmed hauing it reuealed vnto hir that venial sinnes being oft committed contemned did greueously offend almightie God and that oftentimes he punisheth them seuerely who offend in this maner Why vve ought to auoide venial sinnes WE haue shewed before out of Taulerus seauen seueral causes why we we should auoide venial sinnes to which we may adioyne these sixe that followe 1. First for that they hinder the deuotion of mental prayer 2. They keepe vs back from profiting in spiritual perfection 3. They displease and offend almightie God and debarre vs from perfect fulfilling his diuine pleasure 4. They depriue vs of many spiritual giftes with the which otherwise we had bene indued if they had not hindred for they are like litle theeues who by degrees steale from vs many thinges whose theft although we finde it not at the first by reason that they take from vs but litle at once yet the end sheweth their theft when we finde in time that we haue lost much So we not refrayning from venial sinnes although at the first we perceiue no losse yet in time shal we finde our domage not smale being made thereby destitute of many spiritual benefitts 5. They infect our soules and make them subiect to many infirmities They are also like smale woundes which we receiue in our bodies which although they be not deadly yet doe they annoye vs and hinder our health As therfore we would be careful to heale such woundes so ought we no lesse to be mindful to cure our soules of such offences 6. They hinder vs that we cannot perfectly behould and loue almightie God as dust cast into our eies doth hinder our corporal sight That venial sinnes are most dangerous to those that frequent the B. Sacrament THe Doctors and chiefly Tabiena in his Summe doe teach that when a man wil not refrayne from litle sinnes or cometh to receiue the B. Sacrament with an actual intention or affection to some venial sinne that he is depriued of an effect of sacramental grace which is the proper and peculiar s●●ite of this Sacrament For sacramental grace is a certaine spiritual sweetnes which increaseth deuotion and weakneth our inclination to vice and this sweetnes is learned rather by experience then by any other science which thing ought highly to be estemed to the ēd that thereby we may preserue our deuotion And hēce it procedeth that many although they frequent the B. Sacrament yet doe not attaine to this spiritual sweetnes That some vvhich are giuen to spiritual exercises doe yet neuertheles not profit therein because they litle account of venial sinnes A Certaine learned man demanding why men doe not profit in spiritual exercises answereth that one principal reason is for that they account not of venial sinnes And S. Bernard saying that spiritual men ought to haue great regard of venial sinnes addeth that such men ought as carefully to auoide them as other men ought to refraine from mortal That the reason vvhy vve neglect venial sinnes proceedeth of vvant of the feare of God Eccl. 19. THe holie Scripture sayeth He that regardeth not smale thinges shal by degrees fall Eccl. 7. And againe He that feareth God neglecteth nothing He therfore that feareth God must not neglect his venial sinnes And God speaketh of such as want this feare in the Scripture saying If thou keepe not thy selfe stedfastly in the feare of God thy house shal soone be subuerted which is thy soule That the Holie Ghost is contristated by venial sinnes SAinct Paule writing to the Ephesians sayeth Doe not contristate the Holie Ghost And what doth contristate the Holie Ghost but not to account of our venial sinnes whereby the Holie Ghost is as it were debarred that he cannot worke in vs according as he would For euen as mortal sinne doth absolu●ely driue him from vs so doth venial sinne contristate and offend him The opinion of Ludouicus Granatensis concerning venial sinne LVdouicus Granatensis doth account one principal impediment of prayer to be the litle reckoning that we make of venial sinnes For that as Enamel wil not stick to brasse but to goulde so the most pretious Enamel of deuotion towardes God cannot harbour or dwel but in a hart pure and free from al kinde of sinne He addeth further that as mortal sinne is the perdition of the soule so venial sinne to be as a feuer or dangerous sicknes of the soule For which cause as a man doth noth feare only death but also the least distemper that may happen to his bodie as colde or any other litle disease so ought he also greatly to feare least he fall into any venial sinne Further he compareth mortal sinne as if we should kill a litle birde and venial sinne as if we should clip hir winges that she could not flye or mount aloft as before she was accustomed and then adioyneth that as an

worke thou causest ioy and delight to al the B. Saintes in heauen and wilt thou then depriue them of that delight for any humane respectes 7. He that is ashamed to doe wel is ashamed to be a Christian and in some sorte denieth Christ and what shame can be greater then this 8. Our Lord saieth in the gospel Luc. 10.12.8 He that shal be ashamed of me before men I wil be ashamed of him before my Father which is in heauen 9. Dauid saieth Psal 52.9 God wil confound and contemne those that seeke to please men And S. Paule If yet I should studie to please men I should not be the seruant of Christ 10. Consider how base abiect a thing it is for worldly respectes to neglect to doe such thinges as are grateful to God and his Saintes 11. Thou didest promise in thy Baptisme that thou wouldest renounce the diuel and al his workes and wouldest aboue al thinges loue God thy Creator why then art thou not ashamed to doe the workes of the diuel and yet art ashamed to performe thy duety to God 12. The holie Scripture teacheth vs to labour to please God and to contemne the worlde why therfore are we not ashamed to displease God and to embrace the worlde 13. It were great follie to be ashamed of wel doing by the which we are made acceptable in the sight of God and his Angells both here and in the worlde to come and not to be ashamed when we doe ill whereby we purchase paine in this life eternal damnation hereafter 14. They who for worldly respectes refraine to doe wel what shame shal they suffer when they burne in hell fire 15. The gospel saieth that he which knoweth the wil of his Lord and doth it not shal be beaten with many stripes what then shal be done vnto him who for worldlie respectes neglecteth to doe the wil of God 16. Thou saiest daylie Thy vvil be done yet dost thou neglect to doe it because thou wouldest please men 17. Imagin what ioy it wil bring thee at the hower of thy death when thou shalt remember that for no worldly respect thou hast desisted to doe good workes 18. Canst thou imagin that almightie God wil bestowe on thee those priueledges which to his B. Sonne or his Saintes he neuer yet graunted 19. Thinkest thou that God doth not behould thee Canst thou perswade thy selfe that he iesteth with thee Or canst thou beleue that he wil not punishe thee for such an iniurie 20. Assure thy selfe that it is a thinge impossible to hould the fauour of God and the good opinion of the worlde please the one and not offend the other 21. Thou wilt not refraine thy meate drinke or apparel for any humane respect that may happen vnto thee and yet art thou ashamed to doe wel 22. Thou wouldest not refraine from seeking a worldlie treasure though al thy frendes should laugh at thee for it and art thou then ashamed to seeke the treasure of Gods grace 23. Imagin vpon thy one hand God and the ioyes of Paradise and on thy other hande the worlde and the transitorie delightes thereof which of th●se two wouldest thou chiefly regard wouldest thou not choose to posesse the ioyes of Paradise 24. For no worldly regard thou wilt omit to gratifie him that hath deliuered thee from perril of loosing thy life why then art thou vnmindful to performe thy duetie to God who hath not only giuen thee life but doth also daylie preserue the same A remedie for such as the enimie laboureth to driue into di●paire suggesting vnto them that al their good workes are lost and that them selues are damned Out of Taulerus THou must cast vpon God as S. Peter teacheth and vpon the depth of his infinite mercie al thy care and sollicitude For as Sea-men being in extreame danger of Shipwrack cast their anchors into the Sea thereby to saue their liues so we being assaulted with the temptations of our ghostly enimie must cast the anchor of our hope and confidence into the Se● of the passion of Christ and into the bottomles depth of his diuinitie fixing our perfect hope and most firme confidence in his only mercie and goodnes Motiues to comfort those that liue vertuously and doe many good deedes TO consider often these points following 1. First that thou art created after the image and similitude of God 2. That thou art redeemed with the most pretious blood of our Sauiour Iesvs 3. That in Baptisme thou art made the Sonne of God 4. That thou art reclaymed from vice to vertu from sinne to grace from the loue of the worlde to the loue of God 5. That thou art fed and nourished so often with his most pretious bodie and blood prepared with such loue and with so great expence 6. That he hath giuen thee a new hart spirit to contēne al vanities of this world and a wil to desire new grace and also the comfort of his holie Sacraments 7. To thinke that from the begining we were loued of God the Father and that it pleased him to send vs his only Sonne that he might enrich vs with his inestimable treasures 8. To consider how carefully his diuine prouidence prouided for vs that al thinges might happen and fall out for our Good 9. To remember how louingly he hath remayned with vs in the most B. Sacrament whereby we may at al times communicate our wantes vnto him familiarly conuerse with him and receiue him into the habitation of our hartes 10. To thinke that he hath prepared for vs eternal glorie that we may enioye his presence amongst the Saintes in Paradise 11. To consider that to the end he might enrich vs with eternal riches he made his only Sonne most poore and contemptible that he humbled his owne Sonne to aduance vs and that he might bring vs to eternal life he left his owne deere Sōne to suffer a most shameful death 12. To remember that God hath alwayes a most singular and fatherly care ouer vs and that he doth euer behould vs with a most mercifull and louing eie REMEDIES AGAINST VENIAL sinnes and first certaine sayinges of the Fathers concerning this matter SAint Augustine in a certaine place speaking of venial sinnes saieth thus Contemne not smale sinnes and although thou regard them not being but light when thou dost peyze them yet let them terrifie thee when thou doest number them He saieth further that no sinne how smale soeuer being contemned but doth in time proue great and dangerous for the sandes of the Sea although they be litle as also droppes of water yet being multiplied together cast vp great bankes and become huge riuers and the smalest leake which a Ship can haue in time wil sinke hir to the bottom of the Sea Also he sayeth that there is no defect so litle but it is able to destroy our soule in time if once we growe to take delight in it because thereby we are disposed to mortal sinne S.

thererefore thou canst loue me being so vile and abiect a wretche how should not I loue thee being so sweete a Sauiour vnto me Vnworthy am I o Lorde to loue thee yet thou art most worthy to be beloued Graunt me therefore thy grace that I may most feruently loue thee My God my Lorde the loue from whom al loues doe springe why am I not consumed with this fire of thy loue My God my Lorde the only Goodnes it selfe thorough whom al thinges are good that haue goodnes in them why should I not loue thee considering that Goodnes is the only cause of loue My God my Lorde the Beautie from whēce al beautie proceedeth why should I not loue thee consideringe that Beautie doth so rauish the hartes of al creatures If I should be so vnnatural as not to loue thee for that which is in thee yet why should I not loue thee for that which thou art in me The sonne loueth the father for that he receiueth his being from him Each member loueth the head and in defence thereof expose them selues to al dangers whatsoeuer considering that by the head they are defended and preserued Euery eff●●t loueth the cause from whence it proceedeth And then what cause or let abideth in thee my sweete Sauiour why I should not ●●ost trulie loue thee Thou hast giuen and bestowed vpon me my being and that in a far higher degree of perfection then I haue receiued it of my parents Thou preseruest me also in a far more excellent maner then the head can preserue the members subiect vnto it O then my sweete Lorde why should I not loue thee Be far then from me al yee earthly creatures flye where I shal neuer be subiect vnto your temptations for nether are you rightly ioyned with me nether may I vnite my selfe with you If it hath pleased my most louinge Lorde to assigne you vnto me as seruants and ministers to supplie my necessities is it reason that I like a false and adulterous bride should violate my faith to so louinge a spowse Shal I betray my most deere and louinge Lorde by those verie seruants which he hath appointed to attende and serue met Therefore my sweete Redeemer seeing al thinges which are created here on earth are made for my vse and seruice and I my selfe only made to serue and honor thee Why should I not wholy loue thee Why should I not resigne and yeald vp my harte vnto thee Why should I not burne and consume with thy heauenly fire O sweete IESV o IESV my loue Why al that come to receiue the B. Sacrament receiue not the svveete and heauenly consolations contained therein THe first reason is the defect and imperfection of him that receiueth it for that he cometh not duely prepared For as a blinde man depriued of sighte is not capable of the lighte of the Sunne shine it neuer so brighte euen so the spiritual tast of many is so corrupted with earthly delightes that it neuer findeth the sweetnes of the B. Sacrament although they receiue it and frequent it daily For as S. Paul saieth 1. Cor. 2. The sensual man that is he who is carried away with his sensual appetites perceiueth not those thinges vvhich are of the spirit of God Also it cometh thorough the defect of due consideration in that the dignitie of this heauēly foode is not duely weighed and thought vpon as it oughte For he who not meditatinge on the diuine worthines of it doth soddainly swallowe it downe must of necessitie be destitute of al spiritual tast and comfort contained therein as also he who doth not applie it to the tast of his harte Therefore that thou maiest finde the sweetnes of this celestial foode thou oughtest carefully to ponder with thy selfe the greatnes of this misterie and to cal to God for his diuine helpe and assistance that thorough true vnderstanding and deuout contemplation thou maiest attaine to the perfect taste thereof Four thinges to be considered in this most B. Sacrament GVlielmus Parisiensis an excellent learned man saieth that there are foure thinges especially to be considered in the B. Sacrament First The admirable and omnipotent power of Almightie God who doth beyonde the reason of humaine capacitie change the visible substance of bread and wine into the inuisible body and blood of Christ leauing those external formes whollie depriued of their natural subiect Secondly The prudence and wisdome of almightie God who prouideth for our soules such conuenient meate especially the external formes of bread and wine inuitinge vs to come securely to this sacred table Thirdly The infinite aboundāce of his diuine goodnes whereby he offereth vnto vs this heauenly foode with such exceedinge cheerefulnes and alacritie Fourthly The great and vnspeakable mercie of God who spared not his only and deerely beloued Sonne but deliuered him to a most cruel and shameful death that thereby euen in this life we might haue perpetual ioy in our soules O worke most worthie of al admiration the which so often as we attentiuely consider is able to leaue vs altogether astonnished Wherefore not to feele sweetenes in the B. Sacrament proceedeth of the litle account made of venial sinnes wittinglie commmitted For the true effect of this Sacrament is to giue new consolation and refection to a pure and cleane soule but al venial sinnes of what condition soeuer they be are wholy opposite to this puritie and brightnes and doe hinder and let al actual deuotion which is most requisite to be had to attaine to the taste and sweetenes of this diuine misterie So that this may stande for an infallible grounde that by daylie committing of venial sinnes we are disabled from tasting the sweetenes of the B. Sacrament Let vs therefore flye from sinne as from a most infectious pestilence and humbly craue of almightie God that it wil please him to giue vs such a wil and desire that rather we may choose to suffer any cruel death then willingly to commit the least venial offence Other vvayes and directions forth of sundrie authors hovv vve may prepare our selues to come vvorthely to receiue the B. Sacrament SAINT Mechtildis accustomed before she receiued the B. Sacrament fiue times to say the. Aue Maria. 1. At the first she called to minde and deuoutly did meditate vpon the puritie of the most B. Virgin Marie whereby she conceiued the Sonne of God and vpon the profoundnes of hir humilitie where with she did as it were drawe him from heauen into hir sacred wombe humbly making hir petitiō vnto hir that by hir assistance she might obtaine perfect puritie of harte 2. Secondly she considered the vnspeakable ioy which our B. Ladie felt when presently after she had brought foorth hir only Sonne she knew him to be both perfect God and man Then making hir humble petition vnto hir that by hir asistance she might attaine to the true knowledge and vnderstanding of God 3. Thirdly she considered that our most B. Ladie was euery