Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	life_n	see_v	8,453	5	3.5430	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19433	The interiour occupation of the soule Treating of the important businesse of our saluation with God, and his saints, by way of prayer. Composed in French for the exercise of that court, by the R. Father, Pater Cotton of the Societie of Iesus, and translated into English by C.A. for the benefit of all our nation. Whereunto is prefixed a preface by the translator, in defence of the prayers of this booke, to the saints in heauen.; Interioure occupation d'une âme devote. English	Coton, Pierre, 1564-1626.; Anderton, Christopher, attributed name.; Apsley, Charles, attributed name.; C. A., fl. 1619.	1618 (1618)	STC 5860; ESTC S108849	75,781	318

shall be for thy greater glory Title 31. In obeying our Superiours 1. I Honour thee O my God in them as in thy Image and protest that all the seruice I doe them I doe it for thee 2. I will loue them in thee and thee in them and will doe them no reuerence neither interiour nor exteriour but with intention that all redound vnto thee Title 32. In seeing the magnificencie of the Court. 1. FArre greater things are recounted of thee O heauenly Sion 2. All that I see here are no better then the sweepings of Heauen 3. When shall I see thee in thy owne brightnesse O King of glory 4. All this greatnesse passeth with the figure of the world but the greatnesse of Heauen continueth eternally Title 33. At our going out of our Lodging 1. SEt my feet in thy paths O my God my way my truth and my life 2. Make me auoide and shun all bad company and turne away from mee all occasion of sinne 3. The Riuers run to the Sea the Starres holde alway their course the Elements tend to their Sphere all heauy thinges naturally descend to the Center Euen so I goe to thee Center of my affections Sphere of my soule Heauen full of benigne influence great Ocean of Charitie and Mercie Title 34. In beholding any Garden or Meddow 1. O Architect of the world which hast powred forth vpon this immouable and insensible world so great beautie and such varietie of odours and colours why dost thou not the same to the territorie of my soule 2. If the earth of the dying be so beautifull how beautifull is the land of the liuing 3. The dewe the rayne the influences of Heauen are not so necessarie for these flowers as the grace of God and fauourable aspect of the holy Ghost are necessarie for my soule Title 35. In seeing a Field Couered with Flowers 1. THe odour of the Son of God and the blessed Virgin Mary is like to the odour of a field vpon which our Lord hath powred out his blessings 2. If heauen were locally to be deuided to all the blessed Saints as was the Land of promise to the Israelites euery one should haue more for his part then the whole world what do I then here and what stayeth me here O my God Title 36. When one smelleth to a Nosgay 1 O how much sweeter art thou my sweete and beloued Iesus 2. When thou shalt be pleased O the loue of my soule thou shalt smell in me the Rose of Charitie the Lilly of Puritie the Violet of humilitie the Gilliflower of hope 3. I would and desire many things according to sense many things which I cannot get I make of them all a Nosegay as beeing your spouse to present vnto thee O the Spouse of my soule Title 37. When we admire the beautie of any building 1. EVen so the Birds highly prize esteeme the Rockes where they build their nests and the Ants their little holes where they lodge 2. All this is common both to the friends and enemies of God 3. What an habitation is that which thou reseruedst for thy Children O God of Israell what and how delightfull shall be the Tabernacles of Iacob seeing thou art so liberall to the tabernacles of Moab 4. One day in the house of God is more worth thē a thousand yeares in this base lodging in which the Beasts lodge with me 5. If such bee the habitation of the body exposed to sinne and subiect to death what shall be the habitation of the soule when it shall bee by grace impeccable as it is by nature immortall Title 38. When you beholde your selfe in a Glasse 1. Sweet IESVS the looking glasse of my life when shall I see my selfe in thee and thee in mee 2. My onely desire bee to please thee and my onely feare be to displease thee 3. I shall be beautifull in thy eyes when I shal be displeasing in my owne 4. The beautie of the body withereth and rotteth if it be not accompanied with the beautie of the soule 5. I will looke vpon the life of Saintes to behold in it as in a glasse my owne deformities 6. There are certaine persons which are alwaies running to their Looking-glasses I will haue no other looking-glasse but thee O Sonne of God in whom the Father as in a glasse seeth his owne essence and beholdeth his perfections 7. O what a looking glasse is that in which God the Father taketh a view of himselfe wherein consisteth his blessednesse Thou art the looking-glasse O eternall worde which representeth the essence substance thou takest from him Title 39. In putting on our Apparell 1. I Stand in more neede of vertues with which to adorne my soule then of this apparell wherewith I set forth my body Cloth me O my God with thy grace and couer my spirituall nakednesse with the rich robe of perfect Charitie 2. Iesus my loue when shall I put on thee pardon me the too great sollicitude and the ouer long time I spend in apparelling and decking my body a sacke of wormes a tombe of death a masse of flesh which is neuer satisfied 3. How long shal I serue with such attention this my slaue and pamper this my domestical enemie 4. I deserue not the name of a Christian nor so much as to appeare in thy presence if I haue not at least as great care of the beautie of my soule as I am sollicitous about the beautie of my body 5. Should I not now bee a Saint if I had done and endured thought and cast about as much for the one as I haue done for the other pardon me this vanitie O my God by the merits of Iesus Christ thy Son who is the true and amiable beautie 6. What were the cogitations and thoughts of the Mother of God of St. Edowing Dutches of Poland of St. Elizabeth Queene of Hungarie when they did put on their apparell 7. Our naturall and borrowed dresses put the crowne of Thornes vpon thy head our cherry-red vermilion adorne thy face with bloud and spittle I protest to thy diuine Maiesty in the presence of the Angels Saints that all the sollicitude care paine that I will henceforth take about this my miserable body shall be purely and simplie to discharge the vocation to which it hath pleased thee to call me beseeching thee not to permit that any thing be in me that may offend thee or be an occasiō of offence to any 8. I had rather be the foulest creature in the world then that my body should bee but once the occasion of any ones falling but into only one deadly sinne Make then of it O my God an Organ of Puritie and an instrument of thy Glory Title 40. Inputting off our Apparell 1. THis body of mine is nothing else but the garment of my soule which I must put off when the night of death approacheth 2. I will treat my body from henceforth as I would wish to haue

this point is euidently testified euen by Protestant Authors For Fulke a Fulk ●n his re●oinder to Bristow confesseth that Ambrose Augustine and Hierome held inuocation of Saints to be lawfull That b Agai●st the Re●ish Te●tament Nazianzen Basill Chrisostome make mention of inuocation to Saints That Theoderet speaketh of prayers vnto Martyrs That Leo ascribeth much to the prayers of Saint Peter All 2 Pet. 1 these auncient Fathers And more in particuler That c Answer to Counte●feit Ca● pag. 46 Sara● in defe● tract diuersi● c. pa● 349. 346. Mor● Apol f● part p● 227. 2 Orm● Pist p pag. 2 Vigillantius the heretick wrote against the inuocation of Saints him saith hee Hierome reproueth For the which likewise Sarauia a great Caluinist and Beza himself do acknowledge that Vigillantius was charged condemned by the Fathers Morton likewise acknowledgeth in expresse tearmes That all antiquitie taught the inuocation of Saints Adde vnto these Ormerod who therfore saith That the Fathers did not ponderously consider of this question And Perkins who speaking of the Primitiue Church setteth downe these wordes that follow Perkins Prob. pag. ●3 There was in the Church intercession to Saints in perticuler for men or thinges in perticuler And afterward hee presumeth to say That the auncient ●bid pag. Fathers especially after 400. yeares of Christ did sinne in the inuocation of Saints yea were guilty of sacriledge And so damneth to Hell the greatest Saints of Heauen now crowned with glory to iustifie the Dreames and fantasies of his owne deuices Now then my good friend to conclude this my first argument out of Scripture let any well minded Protestant consider whither not beleeuing these Councels Fathers but cōdemning them of sacriledge he doe not incurre the censure of our Sauiour that hee is no better then a Heathen for not beleeuing the Church it selfe and whither it be not only the heresie of Vigillantius reproued by St. H●●rome to disallow the inuo●ation of Saints but also as St. Augustine speaketh most insolent madnesse to dispute against it THE SECOND ARGVMENT Supposing the Creed of the Apostles to bee the infallible worde of GOD and if not Scripture yet certainly contained in Scripture I prooue the lawfulnesse or rather necessitie of prayer to Saints out of our Beliefe of the Communion of Saints Which doubtlesse for this cause among other reasons it hath pleased God to make an Article of our Creede to excite vs so much the more thereby to this kinde of pyous worship inuocation of them For if sinfull men on earth are truely vnderstood to bee here comprehended vnder the name of Saints much lesse may the Blessed soules of Heauen be here excluded from that tytle And who can imagine that the Soules of the iust are seperated by death from the communion of the Church wherein they liued For as Saint Augustine saith why doe they run so fast to the Sacrament of Baptisme in extreame danger of death that were neuer in the Church before Or why doe they make such hast to be reconciled therunto before they dye that are deuided from it vnlesse it be to inioy after death the communion of it Wherefore I do not see how we can beleeue that there is one Communion of the Saints in heauen and the Saints on earth according to our Creed except we beleeue a Communion or which is all one a Communication of Mutuall offices betweene them wee praying to them and they praying for vs the greater helping the lesse and the lesse in all their necessities hauing recourse vnto the greater THE THIRD ARGVMENT Is also in explication and confirmation of the former And supposing that if it be lawfull to pray the Saints of Heauen it is no lesse lawfull to pray vnto them as I haue shewed before in the third consideration It may be framed in this māner It is lawfull to recommend our wants by way of prayer or intreatie vnto all the friends of God that are desirous to heare vs and are able to helpe vs in perticuler But such are all the Saints of Heauen Therefore it is lawfull in such manner to commend our selues and our wants vnto them The Maior is so euident euen by the light of Nature that there needeth no Scripture to confirme it For as now at this day so no doubt before the Scripture was written it was lawfull for the childe to recōmend himselfe vnto the prayers of his Father or of any other holy man because it was beleeued that such kinde of men were able and willing to helpe them by their prayers And the onely reason of any waight which the Protestants alleadge for their not praying to Saints is especially this because they thinke the Saints of heauen doe not heare them Wherefore if they heare and can and will helpe vs there is no further doubt but that wee may pray and beseech them to relieue vs. The Minor therefore that the Saints in Heauen are most desirous and likewise most able both to heare and helpe vs is prooued first a Posteriore or from the effect and secondly a Priore or from the cause a Posteriore thus They doe actually present or recōmend our prayers vnto God The foure Apoc. 5. ● Beasts and the 24. Elders hauing golden vialls full of Odours which are the Prayers of Saints Therefore they not onely know our prayers in perticuler vnlesse thou wilt imagine that they Offer them sealed vp in a Bag as ignorant of that which is contained in them but also are a meane to God for vs and helpe vs to obtaine them The same is also prooued a Priore three manner of waies And first by the perfit loue and charitie which is between the Saints in heauen and their brethren here on earth For as Saint Paul saith Charitas nunquam excidit Charitie which is the loue of God and our brethren neuer falleth away but remaineth with his Saints for euer And the reason thereof is manifest For louing God so perfitly as they doe they must needes loue all those whom they know to bee so much beloued of him as that he gaue his onely Son to redeem them This therefore being supposed out of Scripture and the Minor consisting of two parts The first that the Saints of heauen desire to heare and helpe vs And the second that they are able to doe both the one the other The first part I proue by the latter in this manner The Saints of God desire it therefore they cannot want the means to performe it That they desire it is proued first out of the Nature of all true loue in generall For the which you must vnderstand That Loue being the first act of the Will and the formall obiect of both the act and power of the will beeing that which is good to loue another is nothing else but to will him that which is good especially for this reason because it is good vnto him So that the finall and formal

treated at the hower of death Giue me grace to doe it O my God 3. My apparell is the ornament of my body O that my body might serue for an ornament to my soule conuersing holily during the time of my abode in this world vntill thou O monarch of our liues commaund me to put off this mortall skin Title 41. In putting on Iewels and other ornaments 1. HOw much more precious are thy ornaments O blessed holy Ghost O my heauenly spouse the only beloued of my soule giue me the abillament of good example the Diamond of pacience the Rubie of charitie the Emrauld of hope the Topaze of humilitie the Sardonix of puritie 2. As our serges and clothes are the fleece of Sheepe our shooes the Skins of Beasts our Silkes and Veluetts the excrements of Wormes our Amber and perfumes the Mushrums of the Ocean and sweat of beasts our Feathers and Fannes the spoyle of the Birds our golde siluer white yellow earth euen so our precious stone are as it were the warts of the Orient mountains our Pearles the excrements of the Sea Such then is O God of truth the Attire of our vanitie Open then my eyes the eyes of all Christians that acknowledging our selues to be aparelled from the Brokers shop as kings vpō the Stage as such miserable beggers as liue vpon the rich mens almes begged from the beasts We must seeke and take from thy liberal hand the ornaments of the soule which need cost vs nothing but the asking and the will to serue our selues of them Title 42. Washing our hands our face 1. MY hands my face were neuer soule by either speaking or looking but the face of my soule hath beene often defiled both by the one and the other 2. Wash me then and cleanse me O my God by all the teares of Iesus Christ thy Son by the bloudy sweat which issued out of his diuine person in the Garden of Gethsemanie by the miraculous water which together with blud issued out of his side It is the imperiall and heauenly water distilled by the fier of his charitie which alone can take away the spots of my soule and make the same pleasing vnto thy eyes powre it vpon me O God of puritie Title 43. When you vse your Fanne 1. DIuine winde which proceedest from the mouth of the Father the Son as frō one Origen coole and refresh the heat of my passions the distemper of my affections 2. Amiable Spirit desired winde dissipate the noughtie Ayre of our temptations the fierie exhalations raised by the irassible part of my soule the misty vapours exhaled from my concupiscence Title 44. When the Clocke striketh 1. SO much the lesse of my life is to runne 2. The Yard y● measureth our mortall Life is the houre out of which it followeth that neither mid-night nor mid-day euer strike but death hath taken away twelue yardes of my peece of cloath that is so much time of life or rather so many houres of my life 3. Soueraigne steward of our liues and disposer of our daies make me so passe this hower to come as I would haue wished to haue imployed all the houres of my life 4. I make an offer vnto thee O my God of all that euer I shall say doe or thinke vntill the next hower vniting them to the deedes wordes thoughts of Iesus Christ thy Sonne 5. The Periods of all time are comprised in the moment of thy aeternitie nothing is past nothing is to come before thee and all is there present And yet neuerthelesse we are free to doe or not to doe that which thou desirest And consequently it is in our power to giue thee either contentment or discontentment aeternall Permit not O my God that I euer charge thee with any such discontentment but make mee such an one temporally as thou desirest to see mee aeternally That so I may rather giue thee eternall contentment then one minute of discontentment 6. I make an offer vnto thee of all the time that I haue lost and euill imployed and in supply thereof I make a present of that time which hath measured the life and actions of my Lord thy Sonne beeing sorrie from my heart that I cannot recall those yeares that I haue so ill imployed I make then O my God an offer and sacrifice no lesse of that which I cānot then of that which I can 7. O how late haue I known thee thou infinite goodnesse how late haue I loued thee ancient beautie that neuer fadest but alwaies cōtinuest the same 8. Looke how many minutes there are in the houres or how many houres according in time eternall which are without number So often doe I blesse thee O thou ancient of dayes and I giue thee thankes more for that which thou art then for that which I am Title 45. Touching the care wee are to haue of our Children 1. THese are the beames of thy grace O Father of light these are thy gifts the workmanship of thy hands I offer them vnto thee as thine and I bes●ech thee to take care of them as of thinges without comparison more oppertaining to thee then to me 2. Accept of all that I haue done doe or shal doe for them as being aliue wholy for thee for I haue no interest in them but from thee from whome they haue and of whome they holde body soule life 3. Abraham made but once only a sacrifice of his only son I make it not onely of mine but of my selfe and of all that I haue that so often as I breath foorth or take in my breath 4. When I feele in my selfe certaine effectes of tender loue towards them I begin to conceaue a new confidence and a wonderfull hope O my God knowing how much more tenderly thou affectest them then I doe or can Being assured that thy loue far surmounteth mine and that without all comparison O thrice happy condition of soules which call themselues are called by thee thy daughters 5. Haue I any right to these Children or any intrest comparable to that which thou hast I am ashamed to recommend them vnto thee For it were as much as to pray thee to haue care of that which is thine 6. No man buildeth a house to plucke it downe no man planteth a vinyard to root it vp nor soweth a field to burne the haruest How then canst thou neglect these yong plants planted by thy grace in the Orchard of thy Church watered with thy bloud designed by thee to be transported one day into the Garden of thy aeternitie 7. I sinne blinde buzzard that I am as too couetous louing to much that which they haue take away this ouerplus O Father of mercie Or if the force of nature must so farre preuaile that it must needs remaine impure the same to the excesse of that affectiō which I owe to all that with appertayneth to thee 8. I fall somtimes into certain