Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	commit_v	sin_n	sin_v	2,906	5	9.7075	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07608	A treatise of mental prayer· In vvhich is briefly declared the manner how to exercise the inward actes of vertues by Fr. Ant. de Molina Carthusian. Whereunto is adioyned a very profitable treatise of exhortation to spirituall profit. VVritten by F. Francis Arias of the Society of Iesus. Togeather with a dialogue of contrition and attrition. All translated out of Spanish into English by a Father of the Society of Iesus.; Exercicios espirituales. English	Molina, Antonio de, d. 1619?; Sweetnam, John, 1581-1622.; Everard, Thomas, 1560-1633.; Arias, Francisco. aut; Haller, Richard. Breve apuntamiento acerca de la contricion. English. aut; Wilson, John, ca. 1575-ca. 1645?	1617 (1617)	STC 18000; ESTC S112795	94,576	370

vertue that euery one feeles himselfe to haue most need of The forme and manner How to exercise the foresaid Affectes and acts of Vertue in other Meditations CHAP. V. THE same forme that is set downe to meditate the mysteries of the Life and Passion of our Sauiour must be kept in a certayne manner in all other meditations to wit procuring to draw out of them all affectes and interior actes of vertue which is the profitablest way to meditate and that this may be done with more facilies the effects that may be excercised are heere set down as they may occurre ordinarily in euery meditation §. I. In the Consideration of Sinnes these affectes and vertues following may be exercised 1. FIRST to ponder very well the greatnes of a sin Considering the insinite Maiestie of God and his perfections and the iniury that is done him how much he abhores it how much he hath done and doth to destroy it the great rigour wherewith he chastiseth it the paynes of Hell and Purgatory the great chastisments that he hath done somtymes euen in this life 2. Secondly the affect of Contritiō that is great detestation of all sinnes a great desire neuer to haue committed them although he should haue suffered all the euills that in the world may be suffered and make firme purposes not to sinne although he aduentureth his life his Honour and all that may be and procure to extend this purpose to the veniall sinnes purposing to esehew all that he vnderstandeth to displease God how little so euer it be cost what it will 3. Thirdly feare to returne to sinne seeing that he cannot free himselfe by his owne forces and that allwayes the will is free and may cast away all the succours of God and although God help yet allwayes he leaueth man in his liberty to profit himselfe to receiue his fauours and helps or not and from hence must grow to aske our Lord very affectuously grace and fauour not to sinne 4. Fourthly knowledge of himself Seeing how vile and abhominable he is who hath committed such things and how far out of reason it is to desire to be honoured or esteemed And for this effect to consider that persons with whom he conuerseth know all his sinnes as well as himselfe with all the circumstances of thē and particularityes as they be and if so they know him how dare he lift vp his eyes or appeare before them or wish to be honoured or esteemed And to consider that farre better God knowes them his Angells of whom he ought to haue more shame so walke allwayes with the spirit of humility and that this may be true he must desire from his harte that euery body should know his sinnes should despise him and abhorre him for them as he dese●ueth and offer to our Sauiour with all his hart that if it were his pleasure he is prepared to confesse them before all the world 5. Fifthly hatred of himself considering the great losses that sinne causeth and the good that it taketh from vs and that finally it putteth a man in obligation to suffer for euer the paynes of hel Marke how one would abhorre any other that should haue done him so much harme and put him in such danger and presently let him well consider that he did himselfe all that harme and that none could haue done it if he himselfe of his owne will would not haue consented vnto sinne in such sort that he hath done more harme to himselfe then all the world could haue done him 6. Sixthly a purpose to doe pennance taking vpon him the hand of God and chastising in himselfe the offences that he hath cōmitted against him depriuing himselfe voluntarily of the gustes and delightes that lawfully he might take in payne of those he hath taken vnlawfully and with offence of Allmighty God 7. Seauenthly knowledg of the bounty of God and of his mercy of the loue he bare to men for abhorring sinne so much hath suffered them so long to cōmit so many and in the same tyme that he sinned he gaue him life and conserued him in it and being his enemy and offending of him he did not take from him this portion of natural benefits of the light of sustenance of the influences of heauen and al the rest and not only these generall benefits but did him others in particuler See if a King would vse this Nobility with one that had offended him how much he would esteeme him and how much he deserued to be beloued for it 8. Eightly thankes-giuing for hauing suffered him so long in his sinnes and hauing giuen him so many inspirations to auoid detest thē inuited him with his friendship and drawne him to his seruice and done him other particuler benefits deliuering him from many dangers let him looke how many may be in hell for lesse sinnes thē his that some or many of them might dye at the same time that he did offend or sinke in sin and make this account with himself what haue I deserued more then he that he should be now lost for euer without remedy and I in the way to saue my soule and with so good occasions for it particulerly let him consider that in the same tyme that he offended God he gaue him inspirations and desires to be Religious or such like in this sort God pardoned him his sinnes insteed of casting him into hell for them 9. Ninthly the affect of loue of God gathering out of all that is said how much he ought to loue God who hath done him so much good and deliuered him from so much euill without deseruing it and in this last affect to detayne himselfe long and conclude with it asking our Sauiour grace to be correspondent to so great loue §. II. In the consideration of Death may be exercised these Affects following 1. FIRST feare of death seeing how worthy it is to be feared because of all terrible things it is the most terrible and because in it all accounts must be concluded and receiue the Lotte of glory or payne eternall and for many other reasons for which euen great Saintes did feare it much and had it allwayes in their memory as a thing very important And he must reprehend in himselfe the carelessnes that he hath of a thing that importeth so much and purpose to haue it allwayes in his memorie to animate him to the seruice of God and to bridle him from all sinne For this remedy Christ our Sauiour gaue vs warning admonishing vs so oftē that alwaies we should be watchfull because we know not the day nor the hower we shall be called in And the holy Ghost doth admonish vs also in these words In al thy works remember the last things and thou shall neuer sinne In euery thing thou shalt meddle with consider if in the houre of death it would content thee or displease thee to haue done it and with this thou wilt bridle thy self from sinning