Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	heart_n	sorrow_n	tear_n	3,398	5	8.0837	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18931	A breefe methode or way teachinge all sortes of Christian people, how to serue God in a moste perfect manner written first in Spanishe, by a religious man, named Alphonso ; and reduced owte of Latin into English in manner of a dialogue for the easier vnderstanding and capacities of the simpler sorte, by I.M.	Alonso, de Madrid.	1605 (1605)	STC 535.5; ESTC S641	54,991	168

be nothinge that may offend the eyes of so highe a Maiestie This done he muste adorne and bewtify his soule with good habitts and vertues whereby he may appeare gratefull acceptable to him in his seruice Of these two thinges I will therefore now speake and first how to roote owt and destroy sinn You must know then that sinne is the most vyle and detestable euill that can be deuysed bringethe to any reasonable creature that committeth it vnspeakable harmes and mischeues For by sinn we loose God who is an infinite goodnes By it we contemne dishonour and iniury our louinge Lorde in the fowlest manner that may be By it we frustrate in oure selues the effecte and frute of Christs painfull lyfe and moste bitter passion and conculcate or treade vnder foote his preceous blood By it we defyle and make moste lothsom abominable our owne soules washed and sanctifyed with the blood of oure Sauiour and chosen to be the sacred temples of Godds Maiesty By it we pollute our harts the Altars Tabernacles of the holy Ghoste where he delightethe to dwell By it we loose godds fauour and all his graces the eternall ioyes of his kingdom with all our right and tytle thereunto By it onely we are made the boundslaues of the deuill the felowes and companions of all wicked men both aliue deade of the damned spiritts in hell By it we are made the reprochfull enemies of God the moste abiect contemptible and dishonorable of all his creatures And finally by it we purchase assuredlye to our selues endles damnation eternall woes and the horrible tormentes of hell fyre All which euills and miseries are iustly dew to him that by sinn committeth high treason againste his supreame Lorde who vouch-saifed to dye for him Now the sorowes and teares of all goddes creatures are not sufficient to destroy or take away one sinne much lesse the penance teares of one man that haith committed the same But the mercy and clemency of oure Lord is so great that he will not haue vs to dispaire And desireous of our weale haith prouided vs a remedie is content to pardon forgeue our sinns assone as we for our parts haue hartie sorow contrition for the same What besides is needefull or requisite he supplieth it of his owne restoreth vs againe to his grace fauour It is meete therefore that we lamente sorow for out sinnes consideringe we haue done so many euills by them both against God our selues How shoulde we doe this as becometh vs said Probus The way is this said Alphouso With your vnderstandinge present to your selues the cuills which come of sinne as before then compell your will principally for the offence dishonour of God and because it is his will that you sorowe for them to lament and to desyre that you had not committed them nor iniuried godds maiesty which acte of your will you muste often labour to produce now in generall for all your sinnes now for one particular sinn now for an other this with the greateste endeuour you can to haue hartie greif and contrition notwithstanding you feele your self somtimes voyde of sensible sorowe or paine for this is in godds hande and not in your owne to haue at your pleasure but doubtlesse he will bestow it also on you if you endeuour to gett it as you may I vnderstand all this said Probus Then will I passe said Alphonso to the second thinge which I tould you was requisite for the expellinge of our corruption euill habitts What is that said Probus THE SECONDE EXERCYSE necessarye for them that woulde serue God which is the hatred of our felues IT is the hatred of our self said Alphonso And this Exercyse amonge all other is of greatest weight and importance for them that desyre perfectly to loue God and to serue him For from self loue springe innumerable euills by which are engendered viceous habitts And this self loue seasinge at the entrance of that holy hatred which the holy scriptures much exhort vs vnto all sinn will be destroy ed in vs with all other wicked habits How may we com to this holy hatred of our selues said Probus Firste said Alphonso of all thinges which may bringe vs delectation and pleasure as meate sleepe recreatiō reste apparell and the lyke we must take or desyre no more then that we can not omitt or leaue vntaken withowt offence of god that is onely necessaries And necessaries also muste we take not for our owne consolation or for satisfaction contentment of our owne appetites and sensualitie consideringe how vnworthy we be of all delectation through the greuousnes of our sinnes but onely for fulfillinge godds holy will who haith ordeyned appointed that we vse and take such thinges to able vs more in his seruice for which cause we admitt them willingly for releefe of oure necessities otherwise we would notadmitt them at all What in these necessaries is sufficient a mannes owne experience with a deuout mynd will tell him Secondly all thinges which be painfull greuous as laboures toyles abiections contempts iniuries afflictions and the lyke We muste take vnto vs and desyre or will they be done to vs as much as may be without offence of God our owne or neyghboures harme Thirdly if we would serue God hate our selues in moste commendable manner we must not onely refuse delectable thinges and desyre painfull greuous as I said but more ouer we must ioy and be gladd when any aduersities or sharpe things happen vnto vs when we are depryued of pleasant thinges yea of necessaries this cheifly when they are done by som others against our wills or vpon euill intention which yet we ought not to iudge withowt manifest signes noe nor then neither with absolute full determination but pray for our persecutours and loue them with all our hartes because in truthe they doe vs much good otherwise we shoulde loose the inestimable rewarde we are to receiue for suffering patiently persecutions troubles All these three thinges necessarye for the holy hatred of our selues the Sonn of God taughte vs both by his woord by his owne example as S. Peter saith he suffered for vs 1 Pet. 2 leauinge vs an example to folowe his steppes whose most blessed soule was free frō all sport of sinne therefore his holy body should not haue bene entreated sharply or haue suffered any greuāce at all Yet woulde he for our example whō he most tenderly loued refuse and set nothing by all delectable thinges consent that his body soule should suffer excedinge tormentes gretues as it is manifest in his holy gospell Wherefore much shame reproch it is to all that professe them selues to be Christians and scholers of Christe not to learne this holye hatred neither by his woorde sayinge He that hatethe not him selfe can not be my Disciple nor by his example but stande euer vnwillinge

your self The third is the dart of hatred of him whom you suspecte or know to haue done you wronge To this also you must oppose your self inclyninge your will to produce some singular acte of loue towards him because it is godds will that you loue and pray for your enemies And in truth as I said they doe you exceding greate good if your self hinder it not and they be as surgeons to cure the festering woundes of our soule Thus in all occasions of aduersitie the seruant of God should be watchfull and euer stand prepared patiently to endure what-soeuer it pleasethe his Lorde to let befall for his tryall that in so doing he may honoure his Lord benefite and as our Sauioure said possesse his own soule which remaineth as voyd of all good captiue to the deuill and quite loste if it be spoyled of this vertue of patience Nowe if you thinke good let vs speake of the foure affections or passions of the soule THE SEAVENTH EXERCYSE HOW to moderate and keepe in order the foure naturall passions of the soule THese passions said Alphonso be Ioy Sorow Hope Feare they be naturall to euery one as to ioy for a presente good to sorowe for a present euill to hope for a future good and to feare a future euill I will teach you how to guyde and brydle them conueniently for the seruice and honour of God and the repayringe of your soule For they may bringe vs much harme if they be lefte at libertie vnrestrayned because they neuer cease ranginge vpp and downe in our soules now one now an other And we may well say that all our euills come vpon vs because they are permitted to wander abowte and runne vnbrydled Yea they bringe much annoyance and hurte to spirituall persons howe lightlye soeuer they walke in them He onely may kepe them in good order great moderation that worketh all thnges aswell internal as externall for God as I toulde you before walketh in the hatred of him self as you haue harde When are these affections said Probus kept in due order moderatiō When we yelde said Alphonso no consent to any of their motions further then we know pleaseth God whereby he may receiue some gratefull seruice Otherwyse we oughte euer to repell their motions banish them from vs if we desire to walke a saife way towarde God May we not said Probus be glad and ioyfull for any good thinge that hapneth vnto vs in lyke sorte be sorowfull for euill The seruants of God said Alphonso should be gladd ioy in nothing but God or thinges which belong or direct further them to him The reason is for that hauinge in God in such thinges so great cause matter of ioyes they are verye foolishe and madd vaine that occupye them selues in ioying for any other cōsidering their powers force to ioy in God loue him are the weaker by how muche more they are deuyded into dyuers ioyes busines And consideringe againe that albeit we yelde our selues wholly to ioy in God yet are we not able to doe it sufficiently How much lesse can we doe it if we distract our selues to ioy in many thinges Wherefore by the vse power of our will as I toulde you before we must doe one of these two either presently so sone as it offereth it self repell putt away all ioye and gladnes which is not in God or thinges belonginge vnto him or direct order it for God as the ende thereof so it be not some vaine or vnlawfull ioye And thus shall we doe as the Apostle willeth vs saying Phil. 4 Ioy in our Lorde at all tymes I say againe ioye For he which cause we must looke warelye about vs for daily innumerable things of small weight occurre ofter them selues to vs bringinge occasions and causes of ioy gladnes from which forth-with we ought to vnwynde our selues knowinge all ioyes which are offered vnto vs by the world are assured harmes noe good to vs at all In a most potent and ryche King you know it would be iudged a very base vyle disposition to make so greate reckning of a peny that the winning of i● woulde make him verie ioyfull the loosing of it verie sorowfull greiued But farr greater is our basenes vilitye if when alwaies we haue present the infinite goodes which God possesseth for him self vs in which we oughte incessantly to ioye we turne our selues to ioy in other tryflinge thinges which occurr in the world when especially we ought to loue our Lord more then our selues more to respect his glory then our owne which yet he will geue vs most aboundantlye if we faithfully and sincerelye serue him in this our banishment OF SOROW. IN lyke sort may we speake of him that soroweth for any thing of this world that may happen except sin things inducing thereto For it may be well iudged great basenes to sorow for any such temporall thinge of this lyfe whearas we haue before oure eyes so great glorye and inestimable goodes as I said God haith prouided for vs for which we ought euer to reioyce be gladd Wherefore the seruant of God muste suffer noe sorow nor heauines to stay in his harte but that onely which is for sinn because this sorow being a passion which respecteth some present euill or some good lost true euills losses can not happen but onely for sinne He ought with reason to sorowe for none other thinge And hauing present so infinite an euill to sorowe for as sinne is he doth most foolishlye if deuyding his force strength he sorowe for any other thing besides considering especially that all his powers abilities collected to this one woork suffice not to sorow so much for sinn as he should doe These sorowes which offer them selues dailie to vs vpon any tribulation or aduersitie we may easily repell if we consider that we be gods more then our owne that he haith more tender care ouer vs then we can haue of oure selues and beste knowethe what is expedient for vs. And therfore what painefull thing or aduersity soeuer hapneth it ought to be welcom to vs so long as it endureth we must take it ioyfullye as from the hande of our louinge Lorde and as a thinge fitt and conuenient for one that is godds sorow no more for it then God whose we are willeth that we sorow speaking thus within our selues Why haue I greater care of my self then my Lord god willeth that I haue seing I am not myne owne but his who loueth me tenderly can not but continually behould me May we not then said Probus seke meanes to deliuer and free our selues from suffering such paynefull thinges and aduersyties or we shoulde beare them still with ioy let them alone to godds care prouidence As it is godds will said Alphonso that so long as we haue them we euer suffer