Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	call_v	mortal_a	venial_a	3,512	5	12.0118	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56724	The third part of the soul's delight collected and composed out of the works of the glorious virgin, St. Teresa of Iesus (author of the reformation of the Holy Order of the B.V. Mary of the Mount Carmell,) by the R.F. Paul of St. Vbald, religious of the same order, for the comfort of those that are more spirituall, and haue supernaurall prayer.; Jesus Maria Joseph Teresia. The soul's delight.	Teresa, of Avila, Saint, 1515-1582.; Paul, of St. Ubald, Brother.	1654 (1654)	Wing P876B; ESTC R218976	49,433	122

forwardnesse or extension of loue to obtaine and embrace the good beloued Ioy or gladnesse is a motion of the appetite reioycing in the possession of the good present for example one seing a faire horse perceiues in him selfe an affection or likeing to him then desyre or concupiscence puts him on to cheapen and buy the horse at last hauing bought him and being in possession of him he feeles an inward ioy and delectation with which he is satisfied Hatred is a displicence or abhoring that which is apprehended to be euil or hurtfull flight is a turning or going from it sadnes or griefe is an affliction or oppression for the euil that is present as for example one that is indebted knowing that a certaine officer hath a warrant to apprehend him by chance doth see him coming towards him at the first sight of him he is troubled and doth find an horrour or dislikeinge in himselfe of it then he desyres to shune him but if he be taken he is daunted afflicted and his heart oppressed and as the former passions doe follow good so these doe shun and flye euil 3. The passions of the irascible part are hope stoutnesse despaire feare and anger Hope is a motion or erection of the appetite towards the good which it apprehends may be had though with difficulty Stoutnesse is a motion of the appetite by which it is encourraged against the opposit difficultyes which are imminent and may hinder the acquisition of the good hoped for despaire is a motion by which the appetite is afflicted and deiected by reason it apprehends that the good hoped for through the difficultyes imminent cannot be obtayned or had Feare is an act of the appetite by which it is oppressed with the apprehension of the future eiul which it thinkes will happen Anger is an act of the appetite by which is it moued to reuenge any iniury receiued 4. And you must vnderstand that the passions allwayes come's with some alteration of the body chiefely of the heart where all of them doe end also you are to obserue that when we say the appetite doth follow or shun good or euil we doe not meane that which is good or euil in it selfe only but also which is apprehended and presented by the imagination to be such for often we doe imagine that to be good which is absolutly euil and that to be euil which is good as for example one that is by some accident greatly afflicted and in despaire thinkes it a great good to ridde himselfe of that affliction by ending his life with poyson as many doe which is euil in it selfe 5. Moreouer note that all these passions doe follow the knowledg that preceede's from the senses and seekes after the three goods which are in request with the louers of this world and doe abhorre the contrary euiles the first good is that which is called honest that is the esteeme or honour of this world the second is that good which is profitable as riches wealth c the third good is called delectable as the pleasures of this life The contrary euiles are Infancy or disgrace discommodity or want griefe or sadnesse which increaseth in some to so great a height through the heauinesse and dulnesse of spirit and the languishing disposition of the body that they are vnfit to do any spirituall exercise so that such as are inclined to melancoly are vnfitt for the state wherein the exercise of mentall prayer and vertues is much vsed for they are apt in occasions to fall into that euil and obserue that if the passions be sweetly allured and by reason brought to follow vertue which is truly good they conduce to life euerlasting but if they follow their owne dispositions and wayes they leade to endles damnation which by the following example may appeere 6. But for the better vnderstanding of it I will first shew what the inferiour and Superiour part or portion of man is for by that you may knowe when you doe follow vice or vertue good or euil and as the Superiour and inferiour part doth proceede the habits of vices or vertues are acquired The inferiour part of man is the vnderstanding as it doth consider order and direct his actions and other things according to the maxims and rules of the world or created things But it is commonly taken by spirituall men for the whole sensitiue part with all its members in as much as it may obey the vnderstanding and will But as the vnderstanding doth consider eternall things and direct his actions and all thinge according to the law of God 〈◊〉 is called the Superiour part or portion of man Now to the example A religious man that is bound by his institute to doe nothing without the licence of his Superiour being very thirsty and hote walking in the garden doth find a faire apple fallen from a tree looking at it the sensitiue appetite is moued with a desyre to eate that apple then the vnderstanding discoursing according the law of nature conceiues that the eating of that apple is not only pleasing and delectable but it is also profitable for his health for it will mitigate that heate and quench his thirst and this conceit is proposed to the will with those circumstances all which is the worke of the inferiour part 7. If then the vnderstanding which is ordered according to the lawe of god the will concurring or permitting which is the Superiour part doe neglect to consider that to eate that apple is against the lawe of God being a breach of his institute or if he doth take notice of it and sleighting it giues a kind of tacite consent that the will may take delight in it and so the apple is eaten without licence this consent is a sin mortall or veniall according to the quality of the matter as if it be in a matter of mortall sin it is mortall if of small importance it is but veniall this is called a lingering delight But it is an express consent when the vnderstanding deliberatly doth consider it and the will adhere to it so considered so that the Superiour part ought to suppresse that motion of the appetite and with contrary reasons to those of the inferiour part perswade to omit the eating of the apple as being a sin deseruing God's displeasure the paines of hell and the losse of the ioyes of heauen for euer Also it might say alas what a small and transitory delight or content thou shalt haue in eating that apple by which thou shalt loose eternall ioy and glory or thus when the inferiour part is earnest and the appetite much moued my soul did not our Sauiour Christ Iesus doe much for loue of thee and wilt not thou forbeare this litle for loue of him perhaps for this one act ouercoming thy selfe he will confirme thee in grace for euer and such other like 8. By this litle knowledg of the inward man you may the better regulat your selfe to diuine matters