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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	faith_n	holy_a	2,665	5	4.7089	4	true

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

in the affectiue but in the knowing powers as when the vnderstanding with a kind of alienation from the senses or with some intellectuall vision is eleuated and suddenly snatcht away or the phantasy or imaginatiue to some imaginary vision 13. The reason why rapts cannot be in the will is that the will is a kind of propension or inclination to that which is good and the more forcibly or violently it is drawen the more conformable it is to his inclination for that cannot be said to suffer violence which is moued according to its naturall disposition but the more forcibly it is moued towards its obiect the more delightfully it worketh So that the rapts by reason they come with violence against the naturall disposition cannot be in the will yet the vehemency of the affection of the will or sensitiue appetite is often the cause of rapts when the soul doth very forcibly adhere to those things which she doth affect for by that force she doth compell the knowing powers to attend to the obiects which she doth loue as it were with a certaine violence drawing them from all other things and the sensitiue appetite doth the same therefore they that naturally haue vehement inclinations or affections must diuert their mynd to some other thing when they find their desyre inflamed least they be deceiued thinking that to be from God which is from nature or the deuil for if it be from God though the soul endeauour to resist it all will be in vaine for it will take effect 14. Note that in this a rapt doth differ from an extasy that an extasy is without violence and therefore it is in the will as is formerly said for it is but a going out of it selfe by loue to what it doth affect and a rapt is allwayes with violence also the calling or inward touch of God and certaine abstractions by which his diuine Maiesty doth forcibly drawe the soul vnto himselfe as her Lord are the cause of rapts likewise by some light or inward flame also by some instillation of great sweetnes into the sensitiue appetite in like manner by a kind of secret whistle and many other vnknowen wayes God doth efficaciously drawe the soul to himselfe by which he doth giue her notice that he is absolute Lord and creatour of all 15. Moreouer rapts doe produce other effects in the body as its forces to faile to wax cold to fall into a kind of dead fit to be eleuated from the earth to hange in the ayre to be very light and agill as not hauing any weight There are other rapts which are not so forcible and are imperfect by which the soul is not so drawen from the senses but she may speake some words and giue out heany sighs and grones and somtymes the vehemency is such that they cast blood and the body doth tremble and shake with strang fits and they do leape runne and crye out by reason of the excesse of inward ioy this is that celestiall or diuine drunknes of which I spoake before To conclude loue is the prime and principall passion by which a man is drawen to all his operations therefore S. Augustine said my loue is my poise or weight and whither soeuer I am carryed thither I am carryed to wit where his loue is For all the rest of the passions doe follow loue as for example I desyre to haue a thing not for any other cause but that I loue it I doe not reioyce or delight my selfe but in that which I loue also I doe not hate a thing but because it is opposit and contrary to what I loue and therefore I doe flye and shim it likewise I doe not hope or fight but for what I loue nor grieue but for the euil which doth hinder me from what I loue and so of the rest 16. He therefore that intend's to acquire vertue and the true loue of God must heede carefully to what his loue doth tend whether to that which is truly good and not apparent or to that which is according to the lawes of God and not to the desyres of nature or to that which is truly vertuous and not vicious and if he find that it is not right with sweet persuasions and solid reasons let him allwayes endeauour to reduce it to piety and those things which are eternall as if it be moued by the beauty of any creature instantly say how farre more beautifull and worthy of all loue he is who made that beauty why then do'st not thou seeke after him who is eternall rather then after this which is to day and gone to morrow thy God is beauty it selfe from whom all beauty is he then is more worthy of thy loue then this which is but a shadowe of what is loue worthy in him O my sweet soul loue not that which brings thee to hell but what may bring thee to heauen and endles ioy See that what thou can'st loue most on earth will faile thee and decay being but momentary but if thou do'st loue God thy sweet and louing creatour and redeemer he will neuer faile thee but bring thee to enioy himselfe in endles glory thus sweetly you must in all occasions labour to induce your soul to the loue of God and those vertues which are contrary to your vicious inclination or loue 17. Deere Christian soul I wrote this chapter for the better vnderstanding of what is in the second and third part of this booke for there it is said that you must mortify your passions how can you mortify what you doe not know for though you feele the passion yet you know not what it is or whence it is which being knowen with more ease you may mortify it and preuent its swelling rage and so by degrees going from vertue to vertue from meditation to contemplation from contemplation to a true transformation in God you shall enioy the begining of true felicity in this life and compleatly in the other which I most humbly beseech God of his infinit goodnesse to bestow on thee and me Amen This booke is endend to the honour and glory of God and the most Blessed V. Mary this 8. of September 1651. and if there be any thing in it contrary to our Holy Faith I doe most willingly submit both it and my selfe to the censure of the Holy Catholick Roman Church By me S. B. natiue of the citty of Dublin THE TABLE OF THE CHAPTERS Of this Third Part of the Soul's Delight CHap. 1. p. 1. A briefe relation of supernaturall prayer Chap. 2. p. 19. Of Recollection and quiet prayer more in particular Chap. 3. p. 36. Of the sleepe of the powers Chap. 4. p. 55. Of the prayer of vnion Chap. 5. p. 62. Of Seuerall other eleuations of the spirit and how they differ from vnion Chap. 6. p. 78. Of the manner of inward speeches visions and reuelations and how to discerne the true from the false Chap. 7. p. 94. Of some obseruations for

and by conderation or meditation come to the contemplation of those things which are eternall for meditation is a discourse of the vnderstanding by which we labour to find out the truth of things which being found the vnderstanding doth rest beholding that truth with content which is contemplation In meditation we are like a shippe at Sea tending towards its port of hauen through many dangers and crosse winds for there come's one crosse wynd of an euil representation then that of an other distraction then a tempest of some great temptation then the heauy waues of the sensitiue appetites and passions though not allwayes giuing vs very litle rest but as the shippe with contrary wynds and swelling sea 's doe tosse vs too and froe thinke then what great labour must the Superiour part take in this case therefore great dilligence and art is to be vsed to get forward and secure our selues that all difficultyes ouercome we may rest at length in the hauen of sweet contemplation which is but a simple view or beholding of the knowen truth with content for there we are like a shippe at anker and rest in the hauen so long and so much desired and wished for by which you see that meditation is the high path way to contemplation and without the long vse and practise of it that rich iewell of contēplation is not had 9. Contemplation thus described hath three degrees the one naturall the other supernaturall the last diuine by the first we contemplat God as the authour and creatour of all things and naturall verityes in them as many philosophers did in the second by a supernall light infused we contemplat God as the authour of grace of whom we receiue spirituall fauours and benefits for we are borne the children of wrath and by grace in baptisme we are made the children of God and come to know the workes of grace by the third which is diuine as proceeding from the gift of the Holy Ghost called wisdome we contemplat God and his diuine perfections as that he is infinit immense eternall goodnesse it selfe c. to these three degrees of contemplation there are three appetites or facultyes in vs corresponding the sensitiue the rationall and the spirituall by the first we loue God for our being as our creatour by the second we affect him for his many benefits of grace as our chiefe benefactour by the third we loue him for his diuine perfections only as worthy of all loue for himselfe and according to these three we may regulat all our actions in this life of these that proceede according to the first S. Paul said The naturall man 1. Co. rinth 2. v 14 Collos 3. v. 5. that is he that followeth sensuality receiueth not the things of the spirit of God of the second that tend to Christian perfection he sayes mortify your members which are vppon the earth of the third it is said by God to Abraham Gen. 17. v. 1. walke before me that is in his Holy presence and be perfect as Abraham and Dauid did who said to God the meditation of my heart is allwayes acceptable in thy sight for those doe all things for the honour and glory of God 10. Yet misticall diuines doe speake of an other degree of contemplation which they call Sapientia vnitiua an vniting wisdome and it doth consist in the affection of the will rather then in the operation of the vnderstanding for by anagogicall or ardent acts of loue and diuine aspirations the will inflamed in a manner without the operation of the vnderstanding getteth out of it selfe earnestly endeauoring to be vnited and to adheare actually to God this is of great perfection But that diuine contemplation of which I spoake formerly is an act of the vnderstanding suspended in admiration of eternall things proceeding from the gift of wisdome with an inward gust and experimentall taste of celestiall sweetnes for beholding so many rare and stang things together the vnderstanding stands in admiration this admiration causeth a serious attention this attention bringeth a pure and very cleere knowledg of Eternall verityes with so great inward gust and sweetnes th●● the vnderstanding remaines wholy suspended hence diuine loue increaseth the soul is inflamed and knoweth not what to doe with her selfe 11. The effects of this diuine loue are many but those principally An extasy by which the soul seemeth to goe out of her selfe with seruour of spirit to be transformed into her beloued then liquefaction which is a kind of tenderdesse or melting of the soul that the pores all open she might drawe her beloued into her selfe as the spunge doth water Vnion by which they are vnited and doe touch each other as we see two things ioyned together mutuall inhesion by which hey now vnited doe strictly embrace each other Penetration by which with cordiall affections she getteth within her beloued Transformation by which she 〈…〉 to be changed into the forme and perfections of her beloued Zeale by which she doth so burne that she can endure no Society of any in that good which she doth possesse these effects of loue are more forcibly produced when the thing beloued is in her possession but if her beloued be absent her desyre to enioy him is so vehement and this is called feruour that it doth procure an other effect of loue called languor by which out of the excessiue griefe and paine which for his absence she doth conceiue she is often in danger to dye for in deede it is able to procure a separation of body and soul and it doth happen to some you may read of these things more at large in seuerall bookes but chiefely in the booke written by the R. Fr. Iohn of Iesus Maria called the instruction of the nouices and that which he wrote of oration and contemplation in the treatise of the passions note that all the degrees of prayer and contemplation of which our Holy Mother speakes may be reduced to those formerly mentioned as the prayer of recollection quiet prayer sleepe of the soul vnion c. which are supernaturall and haue contemplation 12. As for a rapt it is a certaine eleuation by which the soul is exalted by the spirit of God to supernaturall things with a kind of abstraction from the senses you must obserue heere that a rapt doth include a violence which doth not consist in that the soul is carryed towards God by reason that is agreable to her nature but because she is with so great swiftnes carryed from the senses by that abstraction yet the senses as is formerly said are not wholy lost vnles it be when the rapt is in the height but they are much altered by reason of that sudden and violent abstraction of the soul from them yet they doe well perceiue in that rapt when the body is eleuated from the ground that the body is in that height which causeth great admiration in the soul so that the rapts properly doe not consist