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	soul_n	spirit_n	17,497	5	5.6554	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72089	The practise of Christian workes. Written in Spanish by the R. Father Francis Borgia, sometymes Duke of Gandia, and the third generall of the Society of Iesus. Togeather with a short rule, how to live well. Englished by a father of the same society. VVhereunto are adioyned certaine pious meditations vpon the beades: translated also out of the Spanish	Borja, Francisco de, Saint, 1510-1572.; Everard, Thomas, 1560-1633.; Cresswell, Joseph, 1556-1623.	1620 (1620)	STC 11315; ESTC S124739	63,056	286

manner of prayer specified the order in the acts demands there mētioned is not alwayes to be obserued For som … 〈◊〉 giueth so great light cleernes frō the very beginning moueth the hart of him that prayeth in such manner that the prayer is begon and ended with a familiar speach with his diuine Maiesty or with some affect of admiration of thanksgiuing of loue of compassion or the like 19. But aboue all it is to be vnderstood and obserued that Prayer is a peculier gift of God as likewise are all the acts and affections of it aboue said For many do see heare and read much and yet obserue not any thing to this purpose Others do obserue superficially but do not weigh nor ponder deeply to this end that which they haue obserued Some also know to ponder yea how to moue others with their wordes and yet haue little feeling themselues of that which they say because it is a particular gift of God to haue feeling deuotion in such spirituall affayres Others haue feeling but worke not accordingly bycause they suffer themselues to be ouercome with the difficultyes which our depraued nature representeth and the Diuell suggesteth and nourisheth to the end that the good purposes made be not put in execution But to conclude who liueth wel prayeth wel And although he be briefe and barrē in words yet wil our Lord that looketh into his intention and workes heare him willingly and dispatch him with great liberality if he be found loyal and gratefull for benefits receyued And so much more abundantly by how much he is more free liberall with his diuine Maiesty 20. Prayer is the Golden Key which openeth the gates of Royall Pallaces euen to the inermost closets And at all howers giueth free entrance and accesse to the King 21. And if the naturall pleasure which men fynd in liuing neare vnto those who in soueraigne power resemble God so much the more by how much they are more like vnto him in iustice and goodnes be sufficient to ouercome all the incommodityes and labours which those that serue Kings Princes do endure continually in their seruice What pleasure is it to serue neere vnto God himselfe to be conuersant with him and to haue free entrance to his presence at all houres and in al places by meanes of Prayer 22. His conuersation is so sweet and his presence so delightfull that the blessed Spirits doe and shall entertayne themselues therewith for all eternity without wearynes or desyre to enioy any other good 23. Yea we see heere vpon earth that Saint Paul and S. Hilarion and many such others that gaue themselues wholy to prayer and contemplatiue life liued many yeares in the wildernes must solitary deserts with great ioy and contentment fynding no want of conuersation with men nor of the commodities and pleasures of Cittyes being sufficiently ētertayned with this only comunication and conuersation with God by meanes of Prayer 24. And so we read of Saint Anthony that after he had spent all the night in prayer he complayned of the Sunne which he had left behind his backe ouernight when in the morning it did arise in his face troubled his attention and the quietnes of his prayer 25. Prayer made the same S. Anthony so learned without vse of bookes that he astonished the Philosophers of Alexandria that came to see him because he had his light from heauen and the whole vniuersity of Gods creatures serued him for a library And whosoeuer studieth as he should in this library of S. Anthony cannot faile to proue both wise and learned 26. Prayer guided King Dauid in the gouernment of his subiects and is an excellent Counsellour of Kings and of all those that do manage waighty affayres not to erre in thē as Iosue erred when he was deceyued by the Gabionites bycause he did not consult his resolution with God nor aske him counsaile in prayer before he gaue them answere 27. And to conclude in one word the profit and dignity of Prayer it maketh men like vnto Angells who without losing the sight of their God worke accomplish his Cōmaundments and they alwayes worke aright and are not subiect to error bycause they worke alwayes with the knowledge which they receaue from the fountaine of light 28. It is an Angelicall life to liue and worke in the presence of God as it is of bruite beasts to spend the time in forgetfulnes of him without the vse of prayer The felicity of beasts is to seeke only delight in sensuall pleasures without thanks for benefitts receyued or memory of obligatiōs present or prouidēce of necessities to come But man by the dignity of his nature is bound to more because his soule is immortall and his body shall rise again from death and both together enioy for euer that which they haue prouided together for themselues in this life with God in eternall felicity or with the damned spirits in misery and torments that neuer shall haue end from which God deliuer vs for his mercy Amen A PRAYER to our Blessed Lady O Most pious Virgin Mary Mother of God in most humble manner I beseech thee by the great loue thou bearest to thy deare Sonne my Lord and Sauiour Iesus-Christ That thou wouldest vouchsafe to obtayne for me true sorrow for my sinnes a perfect keeping of all my Senses an humble Resignation of my selfe the exercise of those vertues wherewith thou didst so highly please thy diuine Sonne I also most humbly request thee to direct my wayes in those pathes which may be most agreable to the wil of thy Sonn● and profitable for the saluation of my Soule Amen sweet Iesus AN ACT OF CONTRITION O My Lord Iesus Christ true God and Man my Creatour and Redeemer thou being whome thou art and for that I loue thee aboue all thinges it greiueth me from the bottome of my hart that I haue offended thy diuin Maiesty Loe heere I firmely purpose neuer to sinne any more and to fly all occasions of offending thee And to confesse and fulfill the pen●ance which shal be enioyned me for the same And for loue of thee I do freely pardon all my enemies And do offer my life wordes and workes in satisfaction for my sinnes Wh 〈◊〉 〈◊〉 I most humbly beseech thee trusting in thy infinite goones and mercy that by the merites of thy most pretious bloud and passion thou wouldest pardon me giue me grace to amend my life and to perseuere therin vntill death Amen FINIS

and therefore eate in sorrow and say with the Prophet My teares were to me bread both day and night 2. Thanke him that for you who were ingratefull for the benefit of dinner he hath prepared a supper 3. Craue of him that by that charity wherwith he gaue himselfe in his last supper he may prepare and dispose vs that we may humbly receaue him and be euer vnited vnto him with the band of charity 1. When you pray at your going to bed be confounded for that when as Christ did vpon his Crosse powre out prayer with so great both loue and sorrow for you yet you loue him but a little and sorrow for him lesse 2. Thanke him for this that he dyeth and that you liue 3. And craue of him that by that heauines which himself felt dying and his mother also had seeing him to dye he will please to grant vs this that both at our owne death we may remember his that for his death our death may be accepted of his eternall father 1. When at your going to bed you put off your cloaths be confounded for that you desire to rest in bed and without your cloathes also when as Christ did for you both sleep in his cloaths and had not where to repose and lay downe his head 2. Giue him thanks for that by those thinges which he suffered for you he despoiled you off your concupiscence 3. Finally craue of him that by the payne which he felt when being to be crucifyed he was stripped off his cloathes he may strip vs of our euill habits of mind and conditions that naked of earthly thinges we may imbrace the Crosse and dying vpon it may deserue that nuptial garment which the eternal Father hath prepared for all those that loue him THE II. EXERCISE AND because it would be long to accommodate the forme and manner of this exercise to all our works that which hath beene sayd may serue to shew vnto vs how other things may be addressed according to the same rule And if any shall please further to exercise himself in other things he may vse this forme and manner following 1. When he standeth let him remember Christ standing before Pilate the Iudge 2. When he sitteth let him consider Christ sitting when the wicked mocking him sayd Haile King of Iewes 3. When he walketh let him thinke vpon Christ passing through Samaria and going vp to the Mount of Caluary 4. When he is weary let him contemplate Christ wearied of his iourney and sitting vpon the Well 5. When he rideth on horsback let him reflect vpon Christ sitting vpon an Asse and entring into the Citty of Hierusalem 6. When he visiteth the sicke let him remēber Christ visiting and healing the sicke 7. When his good workes are found fault with let him cal to his remembrance the Iewes accusation and their murmuring against Christ for healing on the Sabbaoth day 8. When any one giueth him a sharpe and churlish answere let him thinke on that answere made vnto Christ when it was sayd Doest thou answere the High Priest so And that blow which the wicked minister gaue Christ vpon his most sacred face 9. When he is angry let him cal to remembrance that hunger which our Sauiour endured in the desert 10. When he is a cold let him remember Christ trembling for cold in the manger 11 When he is a thirst of Christ thirsting vpon the crosse 12. When he is awaked frō sleep of Christ awaked by his Apostles when he was a sleep in the ship 13. When he is in diuers accidents abandoned o● friendes o● Christ forsaken of his discipls leauing him and running from him 14. When he departeth frō friendes of our Sauiours going from his Mother to his Passion 15. When his good workes are detracted of the detraction of the Iewes when they sayd of our Sauiour In the prince of the Diuells he casteth out Diuells 16. When he suffereth contumely or reproachfull wordes openly of our Sauiour brought forth before the people by Pilate when he sayd Behold the man 17. When he is falsly accused of Christ falsly accused in Caiphas his house 18. When he suffereth iniury of Christ most vniustly condemned 19. When sorrow paine or sicknes troubleth a man let him remember Christ scourged at the Pillar crowned with thornes and nayled vpon the Crosse where there was not any whol or sound part in him from the sole of the foot to the crown of his head 20. Finally when he is at the point of death let him think vpon Christ dying and recommēding his spirit into the hands of his Father And thus may a man in al thinges offer himselfe to Christ whome he remembreth either to haue done or to haue suffered the like And so of these and the like effects he who shall out of charity diligently exercise himselfe in this manner may profit himselfe much And because we haue hitherto for the most part layd downe and proposed examples only of external things without we haue thought good to add some few also of things internall or within and that especially for spirituall persons who are not molested with the troubles and trauailes of body so much as with those of spirit 1. Wherfore when he seeth that the counsaile which out of his charity he giueth his neighbour is not accepted of let him remember that Christ gaue coūsaile to many and yet they contemned it 2. When he seeth God euery where offended and he is grieued and angry thereat let him remember that Christ was once much mooued at those who bought and sold within the Temple and thereupon draue them out with a whip 3. When he seeth some spirituall friend of his to giue ouer the way of vertue let him consider what our Sauiour thought and felt in himselfe when he saw Iudas to abandone and forsake the way of truth 4. When he considereth how few Pastours there be in Gods house who exercise their functiō charge as they ought let him call to memory what Christ thought when he sayd The haruest is indeed great but the workemen few and for that cause how sorely he wept 5. When he is sorry and grieued for his owne defects let him consider that our Lord saw them before they were and was sorry for them 6. When he seeth any fallen from the state of perfection let him call to remembrance how sorry our Sauiour was for S. Peters fall who had before confessed him to be the Sonne of God and had seene his Transfiguration vpon the Mount 7. When he is troubled and pressed with tentations let him call to mind the tentations that our Sauiour endured in the desert 8. When he seeth the society and company of the good displeasing to the bad let him consider how Christ was afflicted in mind when the Gerasens to whome moued out of his charity and goodnes he came desired him to depart from them 9. When he is sorry at his neighbours sinnes let him remember how

by them we are depriued of many ve●tues and gifts of the holy Ghost without which we are and remayne as did Sampson in the hands of the Philistians when he had lost his strength We are further spoyled of all the meritts which we had formerly gotten by our good works and of the fruit of thē which we do in state syn Finally we are made incapable and vnworthy of eternall felicity hauing lost all the right that we had thereunto 2. To consider that we haue incurred many euills for by syn we are become the enemyes of God yea the slaues and very receptacle of the Diuell and to be short we merit euerlasting damnation 3. The chiefest motiue that ought to induce vs to great sorow for our syns is for that we haue offended the diuine maiesty by our disobedience ingratitude and contempt of him and for that by our syn we haue exceedingly iniured him by louing some transitory good and some pleasure of the body or some creature more then our Creatour and soueraigne Lord and by preferring our owne will and bad desire before the will and pleasure of God therein imitating the Iewes who preferred Barabbas before our Sauiour The causes for which it is very good and most expedient to go often to Confessiō CHAP. XII HE that loueth his owne soule expecteth not the tyme of commaundment or the absolute necessity of going to confession but he confesseth often when there is not any commaundment imposed vpon him that he may gaine and reape the most excellent fruits that be gathered in frequenting this Holy Sacrament For in often confessing a man 1. purchaseth a great peace repose and quiet of conscience 2. He euery tyme obtayneth great prouision store and increase of vertues 3. The good works that were mortified and made vnprofitable by mortall syn returne to their worth and become meritorious againe 4. He is made participant of all our Sauiours meritts and of all the good works of the iust and faythfull Christians whereof he was depriued by mortall syn 5. Euery tyme that he confesseth he rec●iueth great force and strength for the resisting and encountring of his enemyes and against all their tentations 6. He satisfieth a part of the payne which after remission of the fault remayneth behind due to be payed eyther in this world or in Purgatory And what wise man who considereth all these priuiledges that arise of frequent Confession wil not be greatly incited to go often therunto for the often gayning and reaping of so excellent fruits If a man were sicke in body if he had receyued any mortall and deadly wound would he expect any long tyme to thinke vpon the curing of himselfe Or would he not rather with all possible speed seek a Phisitian or Surgeon for his cure for feare of a temporall death And his soule beeing sick and daungerously wounded by syn should he so far neglect his saluation as to put it of from day to day from weeke to weeke from moneth to moneth from quarter to quarter c. and so hazard to incurre death for all eternity Of the great necessity and vtility of a Generall Confession CHAP. XIII I call it a Generall Confession when a man confesseth all his syns especially the mortall that he hath committed in all his life or those of a long tyme before as far as he can remember and call to mind whether he hath confessed them before or not This manner of Confession is very profitable and sometymes also altogether necessary in matter of mortall syn when in confession some condition or other necessary is wanting eyther on the part of the Confessour or on the part of the penitent And this may happen in diuerse manners 1. When one hath made his confession to a priest that had not lawfull auctority to absolue or for that he was not approued of the Bishop or for some other cause 2. When one hath confessed without being penitent and sorowfull for his syns 3. When he had not a purpose of amendment and abstayning from some synne or when he wanted a will to forgiue another who had offended him or of restoring that to which he was bound 4. When some confession made before was not entiere eyther for wittingly vpon a certain bashfulnes concealing some mortall syn or for some other vnlawfull cause or for hauing forgotten to confesse some mortall syn because he had not examined his conscience before 5. When before absolution he had a wil not to accept of it or not to fulfill the pennance enioyned him by his ghostly Father Lo the principall causes for which it often hapneth that a generall Confession is necessary for that the Confession made before with any one of the foresaid defects was not sufficient to obtayn the remission of our syns And all the cōfessions made after that were vnprofitable in so much as it behooueth him againe to confesse all the mortall syns that he had manifested in that Confession and all the other that followed and to declare the cause and the fault for which he maketh a Generall Confession And though a generall confession be not to some necessary because they neuer made default in making their Confession yet it much profiteth them for diuers reasons 1. For by confessing al their syns together of many moneths or yeares a man conceyueth greater sorrow for his syns and confusion of himselfe and consequently he obtayneth greater grace and satisfieth more of the payne due to his syns 2. He is much incited to the loue of God in considering his great benignity and mercy by which he hath supported and borne with him so patiently without punishing him for so many syns committed by him 3. By considering the multitude of his syns heaped and put together he is moued to do good works for the satisfying thereof 4. He obtayneth greater assurance and repose of conscience and spirituall ioy for he who hath made a generall confession may probably perswade himselfe that his soule is in good estate How to communicate with fruit CHAP. XIIII HE that desireth to receyue the Blessed Sacrament of the Altar with fruite and spirituall profit must haue 1. A firme fayth belieuing vndoubtedly that Iesus Christ is really and truly in the holy Sacrament and that in the Communion he receyueth the true body of our Sauiour who is true man the same who was borne of the most sacred Virgin Mary who endured death for vs and is one day to iudge both the lyuing and the dead 2 He must haue Purity of hart without hauing his conscience defiled with any mortall syn that maketh a man vtterly vnworthy of the participation of this Sacrament and also in presuming to come thereunto in such bad state he should commit a syn of sacriledge 3. He must haue a right intention intending to receyue the Sacrament for the attayning of increase of Gods grace to obtaine some particular vertue whereof he most standeth in neede to arme and strengthen himselfe the more against