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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	die_v	lord_n	5,657	5	3.8152	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10876	The Christian mans guide Wherein are contayned two treatises. The one shewing vs the perfection of our ordinary workes. The other the purity of intention we ought to haue in all our actions. Both composed in Spanish by the R.F. Alfonsus Rodriguez of the Society of Iesus. Translated into English.; Ejercicio de perfección y virtudes cristianas. Part 1. Treatise 2-3. English	Rodríguez, Alfonso, 1526-1616.; Matthew, Tobie, Sir, 1577-1655.	1630 (1630)	STC 21142; ESTC S112045	75,603	296

in his sight Iust so he who hath bestowed his heart one God and banished from him all affection of creaturs although he should be incompast with the world in the middle of all its pleasures and delights would yet still continue in an inward quiet solitude as taking no pleasure in any of those things nor so much as regarding them hauing his heart rauished and drowned in contemplation of his beloued They saith S. Gregory who are arriued to this do inioy a great repose trāquility in their soules nothing being forcible inough to molest or disquiet them no aduersity can make their quiet lesse nor any prosperity their ioy greater vaine glory no humane excellence can bring them acquainted with but as they are affectioned vnto no earthly thing so are they not troubled nor intangled with the succese of any but reckon them as thing which do concerne thē nothing Would you know saith this Saints who hath ariued to this perfection built himselfe this Hermitage solitude The holy Prophet Dauid where he sais Psal 26.4 I haue demaunded one thing of our Lord this I shall beseech that I may inhabit in the house of our Lord all the dayes of my life There is nothing els in heauen and earth that I desire besides your selfe O God And now what is my expectation Psal 38.8 is it not our Lord The Blessed Abbot Siluanus was arriued to this to whom when he came from prayer all the world seemed such a wretched thing as lifting vp his handes through admiration shutting his holy eyes he would say with great disdaine Close vp your selues myne eyes close vp your selues and do not vouchsafe to looke abroad vpon the creatures those wordly thinges since in all the world there is nothing worthy the behoulding Lib. 1. c. 2 vitae S. Ignat We read also of our B. F. S. Ignatius that when he eleuated his mind to God and his eyes to heauen he vsed to say Oh how foule and vgly the earth doth seeme to me when I do but looke on Heauen The second degree may be that Bern. trac de dilig Deo cap. 6 7. which S. Bernard proposes in his treatise of the loue of God which is whē we do not only wholy forget all exteriour thinges but also our selues louing our selues no otherwise then in God by God and for God and we ought so wholy to be plunged in this forgetfullnes of our selues to be so free from al particuler interest of our own and to loue God with a loue so pure perfect that we are to reioice be no otherwise taken with those graces which we receaue from his all giuing hand neither with that heauēly glory which we hope for then so farre as his will and pleasure appeareth in them without regarding our owne profit in them In this manner the Blessed in heauen reioice in their felicity not because they are exalted to such heigth of glory but because it is Gods pleasure that they should be so and they seeke God with a loue so refined and pure are so straictly vnited and transformed into his blessed will that they desire not so much the glory which they possesse nor their felicity for their owne ioy and happines nor for the wondrous content which they do take therein as because it is the pleasure and the will of God We ought sayth S. Bernard so to loue God as that holy Prophet did who sayd Let vs confesse vnto our Lord because he is good he sayd not because he is good to me but only because he is good He did not prayse nor loue God only because he was good to him Psal 117.1 as this other did of whom it is writen He will confesse to thee when thou shalt haue done well vnto him but he loues and glorifyes God because he is good in himselfe because he is what he is because his goodnes is infinite S. Bernard sayes that the third and the last degree of the perfection of the loue of God is VVhen one now doth come to doe his actions not so much to please God as because God delighteth him or because that which he doth is pleasing and acceptable vnto God Whereby a man becomes to haue no other solicitude or thought but only how to delight and please Almighty God without thinking any more vpō himselfe then if there were not or euer had beene such a creature in the world and this is a most pure perfect loue of God This loue sayth the Saint is a mountaine and a high moūtaine of God a rich fertill mountaine full of all exquisite perfection By a mountaine of God is signifyed nothing els then a heigth and abstract of all greatnes and excellence VVho shall ascend into the mountaine of God who shall giue me winges like a Doue Psal 231.3 Psal 54.7 and I will fly away and go to rest Ah miserable as I am sayth this glorious Saint that I cannot wholy forget my selfe during this banishment Rom. 7.24 Oh me vnhappy man who shal deliuer me from the body of this death Isa 38.14 Oh Lord I suffer violence answere for me Blessed Lord when shall I wholy dy vnto my selfe and only liue to thee Oh woe is me for that my pilgrimage is prolonged Psal 119.5 41.3 when shall I come appeare before the face of God! Oh when shall I be deliuered from this woefull banishment When shall I be wholy vnited and through loue transformed into you O Lord When shal I be intirely free and quit of all remembrance of my selfe by being made one spirit one thing with you So as I may not hereafter loue any thing in me frō me or for me but that all which may haue any part of my affection may be in you by you for you only to loose thy selfe in a certaine māner Bern. de diligendo Deum c. 7 as if thou wert not at all to haue no sence no feeling of thy selfe so wholy to depart from all thou art as for to leaue no memory that thou euer weart this would haue more of heauenly conuersation then any humayne affection Such perfectiō is rather heauenly then of earth and sauours more of our owne country then of this dungion of our banishment Psal 70.10 The Prophet likewise saies I wil enter into the mightines of my Lord O Lord I will remēber only thy Iustice. When the good and faithfull seruant shall be so rauished drowned in the ioy of his Lord and inebriated with the aboundance of his loue then he shall be so absorpt and transformed into God to haue no remembrance of himselfe When he appeares we shall be like vnto him Ioan. 3.2 because we shal see him as he is we shall be thē like vnto God and the Creature shall haue a kind of proportion with his Creatour for as the holy Scripture sayes euen as God hath created al thinges for himself to his glory so we shal thē loue God withall purity not louing our selues nor any thing els but only in him He shall truely reioyce Matth. 25 21. not so much for being aboue all necessity nor for inioying all felicity as for to see his holy will in vs and of vs fullfilled all our ioy shall not consist in our ioy but in the ioy of God and his delight Intra in gaudium Domini tui This is to enter into the ioy of God Bern. de dilig Deū cap. 7. S. Bernard breakes forth into an excellent exclamation saying O holy o chast loue o sweet o sugred affection of pure o refined intention of the will the more pure and refined the lesse mixture it hath of ought that is its owne the more sweet more sugred the more it partakes of that which is al diuine Sic affici deificari est It is a deifying to be so affected like as S. Iohn sayes then we shal be like to God S. Bernard to explicate the manner of this deification transformation into God brings three similitudes Like as sayth he a droppe of water let fall into a whole tunne of Wine presently looseth all its qualityes and properties and becomes perfect wine both in colour in tast like as the Iron when it is through hot glowing in the forge appeares not to be Iron but al fire and as the Ayre when it is fully inlightned with the rayes of the Sunne is so transformed into brightnes that it seemes to be but one light with the Sunne so sayth he in that eternall felicity we loose all humane faculties and become deifyed and transformed in God All that we shall loue there wil be only for God and that is only God for otherwise how shall he be all to all 1. Cor. 15.28 if any thing shall remaine in man of man There shal be nothing there which is our owne since all our delight and glory shall be no other thē the pleasure and glory of God Psal 3.4 Thou art my glory and the lif●er vp of my head then we shall not care to repose nor sustain our selues with our owne happines since all our felicity and rest shal be in God But although whilest we are in this valley heere we cānot arriue vnto the sight of this yet are we at least to bend our eyes that wayes since the neerer we shall come to the sight of it the more perfect vnited shall we be with God Bern. l. 2. de amore Dei cap. 4. And so this blessed Saint concludes This is o heauenly Father the will of thy Blessed Sonne in vs this is his prayer for vs to thee his Father and God I will that like as I and you are one so that they should be one in vs and we with him through the vnion of perfect loue to wit that they may loue thee for thy selfe not themselues but only in thee this is the end this is the consummation this the perfection this the peace this the ioy of our Lord this is the ioy in the Holy Ghost this is the silence which is in heauen This is the vtmost ayme of all our thoughts the end of our Pilgrimage and the last degree of perfectiō to which we may attaine FINIS

his dayes in negligence and tepidity what hope of any remedy to mak him amend himselfe Since their eares are so accustomed to the hearing of these thinges discoursed of as that which commonly suffices and is enough to moue incite others to better life passeth only lightly by their eares and makes no motion or impression at all And this is the right vnderstanding of that so celebrated sentence of S. Augustine where he sayth Aug. Epis ad plebem Hiponens● From that tyme in which I begun to serue God Almighty as I haue rarely found any better men thē those who haue gone forwards in monasticall discipline so haue I neuer met with worse then those who haue falen and decayed in Monasteries S. Bernard doth also testify that rarely any of those Religious men who decay in spirit and fall from their first feruour do euer get vp againe recouer that degree from whēce they fel but that rather they are still falling from worse to worse which is that sayth S. Bernard which the Prophet Hieremy deplores Bern. ser 3. infesto Apo. Pet. Pauli How is the gold obscured How is that best of colours changed How is this prime beauty decayd and withered They who were nourished in scarlat who were graced by God Almighty with all the fauours he could euen bestow vpon them in prayer Hierem. 4 1. v. 5. all the blessinges he could send them downe from heauen haue imbraced filth taken delight in all shamefull foulnes and misery And therefore commonly speaking there is but little hope of those who begin to decay and loose spirit in Religion which is a thing we ought to haue a liuely feeling and a great horrour of and the reason of it is that which we haue toucht vpon before because they grow worsewith frequēt vse of the remedies and become more sicke when those medicines are applyed vnto them which ordinarily bring health to other folkes what remedy can there be found out for such as these They hold with good reason his health for desperate who growes not better but rather worse with the medicines which should cure him and this is the reason which makes vs haue such an apprehension and horrour of the fall of a Religious man whereas we are not much moued with the impayring of seculars When a Physitian sees a sicke man very faint and languishing or finds him by his pulse broght low and weake it seemes no extraordinary thing vnto him but when he obserues the same symptomes or ill dispositions in a man that is strong and lusty he holdes it for a very dangerous signe since such an effect cannot proceed from any thing els then from some peccant humour predominating in the body which is the forerunner of some great sicknesse or ineuitable death And so is it in this for if a secular man chaunce to fall into any sinne it is no new thing nor strange for one who passeth his life in so great negligence confessing but once a yeare liuing among such frequent occasions of falling into sinne but if a Religious man who is sustayned with so much frequency of Sacramentes so many prayers and such a number of holy exercises if he I say come once to fall it is a signe of a decayed vertue of a long rooted weaknes and of approaching ruine and therefore with good reason is it to be feared so much Bernard vhi supra But I say not this sayth S. Bernard to discourage you especially if being fallen you desire presently to aryse againe knowing that the longer you differre your amendment you render it to effect the more hard difficille but only to refraine you from sinning from falling and from decaying in spirit Notwithstanding if any one should through frailty chaunce to fall or stumble we haue a good Aduocate our Sauiour Christ to plead our cause with his eternall Father who can do that which to vs is impossible Deare children sayth S. Iohn I write this vnto you Ioan. 2.1 to the end you may not sinne but if any one shall chaunce to sinne we haue an Aduocate with the Father Iesus Christ and therefore no man is to despaire seeing that if he hartily con●●●t himselfe to God there is no doubt of his obtaining mercy If the Apostle S. Peter after so long a discipline in the schoole of Christ and so many graces and fauours receaued of him did notwithstanding come to fall so grosly and from so low a fall as the denying of his Lord and Master come againe to rise vnto so high and excellent estate who shall dispaire hereafter being once fallen for to get vp againe Haue you sinned Whilest you were in the world sayth S. Bernard could your sinne be more grieuous then S. Pauls Haue you sinned since your comming to Religion Can it be more enormious then Saint Peters Seeing then these holy Saints by harty sorrow pennance haue not only obtayned pardon of their sinnes but merited to arriue vnto so high and eminent perfection as we know doe you but imitate their sorrow and their pennance and you shall not only recouer that state in which you were but also proceed vnto a higher and more excellent perfection How much it imports Nouices to bestow the tyme of their Nouiciat well and to accustome themselues then to do their Actions well CHAP. IX VVE may gather from that which hath been sayd how much it importes Nouices to make good vse of their tyme of Nouiciate to accustome thēselues from that their beginning to do al the exercises of Religion exactly and with great diligence The first rule of the Master of the Nouices in the Society declars this cleerely vnto vs in a briefe manner which is not directed only vnto vs but also to all other Religious persons in general Re. 1. Magistra Nouitiorum He shall vnderstand says the Rule that there is a thing of great moment comitted vnto him For the prouing of which two weighty reasons are alleadged to make the Master of the Nouices more vigilant ouer his charge and more sensible of the importance of the thing committed to his care the first is because on the first institution of the Nouices for the most part dependes their ensuing profit the other Because the hope of the Society in our Lord doth likewise consist therein And to declare these two reasons more in particular I say first of all that on this first education and habit of vertue which the Nouices first put on depends morally speaking all their aduancement or detriment in spirit all their feruour or remisnesse as we haue said in the precedent chapter For of one who passeth ouer his Nouiciat tepidly with negligēce there is scarcely any reason we cā haue to hope that he will become more feruent or obseruant hereafter but on the contrary there are many presumptions pregnant reasons to doubt the contrary But to explicat more clearly this verity