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	union_n	6,110	5	9.7698	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

repose and delightfull contemplation they as Martha are well employed in outward actions and some laudable occupations yet they are not so attentiue outwardly that they doe wholy forget the inward and we may compare them to one who hath one eye looking on what is outward and the other to what is inward for they doe well know that the will which is their principall part doth remaine there vnited in ioy and that there their most attendance ought to be so that they are not perfectly in the one nor in the other but this good that memory and cast of the eye to what the will is a doing bringeth to the soul that when the outward employment is ended they quickly desyre their former solitude and are easily retyred and recollected with the will and then the soul doth remaine in great quietnesse tranquility and inward peace with admirable content and satisfaction by reason all doe concurre and assist her more seriously compleatly and perfectly to enioy her only good and praise her God without impediment 17. At other tymes his diuine Maiesty is pleased to keepe the will and vnderstanding captiues and vnited leauing the memory and imagination free at liberty and they finding themselues alone and not regulated or directed by the vnderstanding are very vnquiet and troublesome and doe endeauour to disturbe the soul from her peaceable content and rest desirous to bring the other powers to themselues but though it be a cruell warre they are able to effect nothing wanting the assistance of the vnderstanding and will yet howsoeuer they doe molest her much and the imagination doth present so many things runing from one to an other that the poore soul cannot doe what she would by reason whereof she doth often lament and make her moane to his diuine Maiesty that she is so diuided and not wholy vnited in his loue and praise and at length he causeth them for her comfort to be vnited with the other powers and to burne in and with the same fire in which the others are almost consumed loosing in a manner their naturall being and liuing supernaturally in him In this and the like cases and occasions when any of the powers are at liberty and troublesome you must doe as is formerly said of quiet prayer not regard them nor attend to what they doe but as a wiseman taketh no notice of what a foole saith or doth so she must doe with them and remaine as much as she can possibly in her sweet rest and repose this is of importance to be knowen by such as are come to these degrees of prayer 18. And when a soul is come so farre as to begin to be wholy dead to all things of the world and liue to God alone her desyre to be with him and enioy him is to vehement and her paine thence so great that if his diuine Maiesty by a speciall way had not preuented it and preserued her it were more then sufficient as is said to seperat the body from the soul for she can think vppon nothing desyre nothing is satisfyed with nothing but God alone and the enioying of him in his kingdome of glory which she cannot haue being a prisoner in the miserable and corruptible body and therefore there is no death so cruell that could be offered but she with vnspeakable ioy would endure that set at liberty she might the better and without any impediment possesse for euer whom she doth so deerely loue our Holy Mother doth affirme that the paine and agony that the soul hath in this degree with that desyre to be dissolued and liue with Christ where he is seene cleerly face to face is such that the soul hath neede to haue great courrage to beare and endure it Therefore she aduiseth that the soul in this occasion must resolutly cast her selfe wholy into Gods hands and care and leaue her selfe to his Holy disposing in all things for she doth know that she cannot doe litle or much in this case neither hath she other ability but to giue her consent and resigne her will to receiue those fauours and embrace such gifts as his diuine Maiesty is pleased to bestow vppon her 19. To this happinesse ordinarily they only come who are mortified voyde of selfe interest diligent in Gods seruice feruent in his loue prompt to doe his will carefull and sincere in all that is to his honour glory and praise these are they that his Maiesty bringeth into the wynecellar to drinke of the choyse and best to eat at his owne table to be in his priuat chamber to rest in the place of repose and bed of delight o how sweet is their conuersation how diuine their embracement how strong their loue he said to his spouse with perpetuall charity I loued thee Heere he giueth her a taste a begining and a feeling of those ioyes Ieremy 31. v. 3. and glory which are eternall O who would not labour to attaine to so great happinesse which is so easily granted and had 20. Come deere Christian soul to him by the practise of this Holy exercise of prayer put on once a good resolution and though perhaps in the begining you may haue some difficulty and be in darknesse yet in tyme with your perseuerance you shall be illuminated and eased come to him I beseech you though neuer so heauy loaden with sinne be not a shamed nor a frayd for he is truly in loue with the least and worst of vs all and I belieue farre more forward with loue of vs then we can be with loue of him this his coming from heauen to earth his Bitter Passion his Pretious Blood shed and his painfull death on the crosse for vs doth testify come therefore with confidence to him and you shall not be confounded nor get a deniall nor repulse the manner how to come to him King Dauid doth declare saying with all my heart I sought after thee and not Ps 110 v. 145. with a diuided heart that is that he loued nothing else but God for he resolued not to admit any other loue into his v. 145. heart but his and in an other verse of the same psalme he said I cryed vnto thee o Lord with all my heart and therefore he was heard for his prayer like incense ascended vnto God from the altar of his penitent and louing heart and it was so gratefull to his diuine Maiesty that the 1. king● 13. v. Scripture saith that he was a man according to God's owne heart 21. Be not thou then daunted come to this thy louing Lord take delight in prayer in his holy conuersation and seruice come with all thy heart and then aske what thou wilt for thy good and doubtlesse it will be granted the petions of thy heart he will regard and if thou wilt dispose thy selfe well and be perseuerant thou mayst obtaine this happy degree of prayer and at last his diuine Maiesty seing thee according to his owne heart will crowne thy

liue but a painfull life or rather a tormenting Martyrdome and lingering death so that all her desyre is to be dissolued and be with Christ yet though the paine which she doth suffer is very great her inward ioy is no lesse if not more but you shall see what she speakes of rhese degrees 5. The first after vnion is when the soul like vnto a flame proceeding or ascending from a well kindled fire burning with the fire of diuine loue goeth out of her selfe ascending vpwards and some tymes it goeth to a great height farre beyond the fire whence it doth proceede and this doth seeme to those that went no further to be the same with vnion but it differs much For vnion is like to the fire which only burneth inwardly not giuing any flames ascending vpwards but this going out of her selfe is like flames ascending vpwards from the fire and not to the fire it selfe so that this fire increasing and not able by reason of its vehemency to containe it selfe from blasing foorth the sweet wynd of the Holy Ghost blowing on it the soul is eleuated out of her selfe and as this firye flame increaseth it doth more and more consume in her all terrene affection and leaueth her farre purer and with greater freedome and liberty then in vnion and though she knoweth not how it came to passe yet she cannot but admire to see such an alteration and change in her selfe and her profit to be farre greater and with very great ioy 6. At other tymes his diuine Maiesty is pleased that the soul be struck and wounded at the very heart with a fearefull noyse in the most inward of her substance by a certaine delicat subtile and penetratiue impulse and as it were with a firy dart or bolt on a sudden proceeding from a thunder she not knowing how or by whom it came and though she hath hence great paine her ioy and comfort is farre greater then in the former and though this noyse is not heard with corporall eares for it is inward and a very silent noyse yet instantly heard and vnderstood by the soul and she doth cleerly and perfectly know that she is so called vppon by God as with a whistle and that she cannot but heare it and suddenly feele a great certainty of his presence and it is of that Maiesty and efficacy that it causeth all the powers and senses instantly to be recollected attentiue and giue their attendance though at that present they were much distracted and they dare not then moue or stire and this celestiall call impulse or firy dart doth so inflame her that she is burning and a consuming with the fire of diuine loue penetrating through her very bowells and the very inward substance of the soul and her paine by reason of the wound and the vehemency of loue is so great that she cannot containe her selfe but lament and with most sweet and amorous words complaine of her paine not being able to doe otherwise to her deerely beloued whom she knoweth to be present and will not manifest himselfe which is a spurre to forward and augment both loue and paine and though this paine is with vnspeakable delight it doth not continue long but cometh and goeth and allwayes doth leaue the soul inflamed with diuine loue her desyre to please him and serue his maiesty in great matters doth increase and her only feare is least she should become vngratfull for this and his other great fauours and benefits which doth encourrage her dayly to better her life to content him the more 7. Note that in this rapt the powers and senses are not suspended nor drowned but all stand in admiration to see the soul in so great paine worthy of compassion and yet with vnspeakable delight they wonder much what this should be and they can neither helpe nor disturbe her but remaine in their attendance with admiration In these degrees it doth happen that the soul hath many strong and sudden motions when one doth heare a good sermon or God well spoaken of or praised or musick or at the sight of some sweet and deuout picture and this cometh with an impulse in the depth or most inward of the soul so vehement sudden and swift that she cannot resist it more then a chyld to a Gyant but away she is taken and eleuated sometymes aboue all that is created where she hath the visions and reuelations formerly mentioned and with the greatnesse of the glory and Maiesty which she beholdeth in God she is much terrified and doth conceiue a reuerentiall feare which causeth the very haires of her head to stand and then she doth grieue that she or any other euer offended à Lord of so high and incomprehensible a dignity power and Maiesty and some tymes it is so excessiue that the body in the rapt is eleuated forcibly a great height from the earth as loathing all things on earth and tending to the place where it doth expect to be in endlesse happinesse 8. Neither is the soul and powers for a long tyme after these great rapts perfectly themselues for they are not yet out of that sweet sleepe or risen from that delightfull drunknesse for they had Ps 35. v. 9. taken plentifully of the varietyes and abundance of his house and drunke without measure of the torrent of those diuine liquours with so excessiue delight that they for a tyme after know not where they are or what they doe 9. Also when they returne to themselues all things of this world are so disgustfull and displeasing to them by reason of the great ioy they had that they haue an auersion from them and would not daine if they could to vse the least of them 10. She declareth an other degree or sort of rapt which she doth call a flight of the soul farre different from the rest and greater this she doth compare to a fire that suddenly falling doth fire and burne all whence proceedeth a great flame so as the soul is suddenly fired all ouer and doth burne so strongly with the fire of diuine loue that her spirit like vnto a great flame with a most swift flight getteth out of herselfe in such a delicat and subtile manner that it is admirable and in an instant she is placed where she doth see and vnderstand many great misteryes together with all clearnesse and truth and she doth not only see the Holy Trinity and speake with euery person but also doth obtaine some particular fauour of each of them 11. Likewise she doth relate that God doth shew how all creatures are contayned in his diuine essence and may be seene as in a faire christiall glasse suppose saith she that there were a great round cristiall glasse greater then all the world without which there is nothing and in which all things are included and seene very cleerly the same conceiue of God in whom really and truly all things are contayned and euen the very thoughts words and deedes of euery

one in particular may be plainly seene she sayth that this vision was one of the greatest fauours which God did vnto her and that a soul hath great neede of a strong courage to behold what are there chiefly the horrid and foul sinns committed against his diuine Maiesty and the many abuses and iniuryes which dayly are done to him in the world this is able and sufficient she sayes to cause a separation and an absolute diuision of the soul from the body if God had not giuen her strength to bere it or disposed of her otherwise 12. She doth also speake of an other sort of rapt farre beyond the rest and saith that it is more then a rapt for it is a very vehement and eminent rapt and of great value and worth this suddenly at the hearing God well spoaken of or calling to mynd that he is absent whom she doth loue most entirely and often without any of both she doth find in her selfe a vehement motion and desyre to be with him which is so forcible that in an instant it doth penetrat the soul wholy she knoweth not how it is but doth feele it and is not able to resist it and she is taken and powerfully carryed beyond all that is created and placed in a strang solitude desolat and destitute of any comfort from heauen and earth and she doth conceiue that none of any of both would keepe her company or be a comfort to her in that desolation neither doth she desyre any comfort or company from them but would there willingly suffer and dye 13. And it doth happen as she saith that his diuine Maiesty doth communicat him selfe to her in so subtile and admirable a way that it cannot be vnderstood lesse expressed by any but by himselfe but she hath so cleere a knowledge then left in her of his greatnesse and goodnesse and his other incomprehensible perfections that it doth increase her loue and augment her paine and torments loue doth burne and consume her her desyre to be with him is able to separat the soul from the body and she doth not know how to help her selfe but by death and therefore dye she would to enioy his blessed presence in glory this torment is the greater that the memory of him is so perfect and cleere notwithstanding he doth absent himselfe which addeth much to her affliction 14. In other degrees or rapts the ioy doth mitigat her paine but in this she is destitute of all ioy or consolation and left in the furnace of tribulation which is a very strong martyrdome and so painfull that as ioy and ouer much delight in the other degrees did suspend the powers and senses so paine doth in this and it is of so great vehemency that the very body doth partake with her of it and it is so disioynted that a● the members seeme broaken and for many dayes after no one member can be moued without great and vnexplicable paine 15. It is able to moue a stony heart to read how our Holy Mother doth describe it in her life and what lamentation In her life chap. 20. and loud cryes she giueth out to express her paine only desyrous to be dissolue and be with Christ and for her greate torment in that solitude she is put in mynd of that verse I watch and am as she Ps 101 v 3. solitary sparrow alone in the toppe or roofe of the house and she thinketh then that she is so and in that case and solitarinesse she doth remember these words Ps 41. v. 4. 12. without procuring it where is thy God as if it were said to her where is he in whom thou ha'st placed all thy confidence where is he why doth not he now helpe thee in this distressed case hath he so forsaken thee whom thou do'st so deerely loue and seeke after now he hath left thee destitute of all comfort and consolation if he had loued thee he would not forsake thee thus are all thy labours come to this that thou art left in desolation without comfort or helpe from heauen and earth where is thy God this God so permitting doth duble her paine and increase her desyre so vehemently to see and be with him that it is sufficient to take away many liues if she had them and that saying of S. Paul was represented vnto her I Gal. ● v. 14. am crucified to the world and the world to me so that she remaines in the greatest torment that may be imagined as it were crucifyed betwixt heauen and earth 16. Our Holy Mother doth compare this paine to the paines of Purgatory it is so excessiue and when the soul doth perceiue that his diuine Maiesty is to bring her into this solitude and anguishes of death for truly it is no other she naturally doth feare and tremble but once that she is in it she would not be out of it true it is that the sensitiue or inferiour part cannot but loath it being so ouer painfull and apt to separat the body from the soul yet the superiour or spirituall part taketh content in so suffering for the loue of God esteeming it as in deede it is of great value and profit fot in this she is most like vnto our Sauiour Crucified destitute of any comfort Math. 27. v. 46. from heauen or earth which caused him to say my God my God as what ha'st thou for saken me and therefore she doth reiect all that formerly were wont to comfort her to remaine in this paine and conformity to Christ our Sauiour suffering for as the gold by fire she in this is tryed purified and refined as if she were come from Purgatory her loue is now purer and so excessiue great that nothing can content or satisfy her burning desyre but the possession and enioying of God wholy as he is and not any particular part of him and since she cannot iustly procure her owne death to be with him with great tendernesse of heart she doth lament and bewayle her long bannishment resigning her selfe wholy to his diuine disposing and earnestly praying that her liuing as yet in this case may be very highly to his honour and glory which she doth allwayes and in all things regard more then her selfe and desyre rather then her ease or to be free from her paine though she were certaine it should continue to the world's end 17. In this paine dying life and excesse of loue towards God our Holy Mothers soul was commonly in her later dayes and the impulses of loue were so penetratiue and forcible in her that with the vehemency of one great impulse of loue her pure and blessed soul departed the body not of any other sicknesse and ascended into glory where she doth most happily enioy him whom she so deerely loued this she did declare appeering to the venerable Mother Catherin of Iesus Prioresse of Beas the very day of her death I beseech his diuine Maiesty to grant this diuine loue

the better vnderstanding of what is said concerning prayer Of the most marcable things contayned in this third Part. The first figure will shew you the page or syde of the leafe The second when it is will designe the marginall Number where that is to be had which is sought for and. this word ibid. Shewes that it is in the place lastly cited A. ACquired vertues what p. 3. n. 2 Acquired prayer what p 4. n. 3. Abbayes built in solitary places in former tymes and wherefore p. 6. n. 5. Attention to discourse or inward words doe hinder the benefit of quiet prayer p. 31. n. 11. Absence from God a heauy loade to a louing soul p. 66. B. THe Body doth participat of the inward ioy in supernaturall prayer the Body in vnion woyde of sense p. 56. n. 2. the Body eleuated aboue ground in rapts p. 63. n. 2. The true Body of Christ is seene in some visions p. 85. n. 9. C. COnsolations not to be affected p. 29. n. 10. Consolations and comforts which comes by discourse farre different from those which God giueth in supernaturall prayer p. 31. n. 12. Consolations and comforts supernaturall doth recreat body and soul p. 32. n. 12. They giue health to the sick p. 33. n. 13. diuine Communications are highly esteemed by the soul p. 37. n. 2. Charity ordered in the soul p. 43. n. 8. p. 44. n. 10. Christ more in loue with vs then we with him p. 35. The way to come to God ibid. Concupiscible part of man what p. 95. n. 1. Contemplation what p. 102. p. 104. n. 10. D. DIscourse not to be vsed nor regarded in quiet prayer and wherefore p. 27. n. 9. p. 31. n. 11. Death desired to be with God p. 74. n. 13. Desire what p. 69. E. ELeuations of the spirit in prayer are many yet distinct betwixt themselues and from vnion p. 62. n. i. Theyr difference is knowne by their effects p. 63. n. 2. Exrasis haue their effects inward and outward ibidem Extasy described p. 105. n. 11. F. FOrce not to be vsed in prayer and why p. 89. n. 9. Flight The passion what p. 69. n. 2. Flight the rapt compared to a sudden fyre p. 71. n. 10. G. GOds presence supernaturall p. 4. n. 3. p. 10. n. 9. p. 24. n. 5. God and his Angells where p. 7. n. 7. God doth worke recollection in vs. p. 10. n. 8. God doth reward our labour in prayer p. 8. n. 7. Gusts in prayer not to be desyred and why so p. 29. n. 10. God contayning all creatures in himselfe seene in a rapt and the sins committed on earth p. 72. n. 11. Ghostly Father to be acquainted with all visions c. p. 87. n. 11. H. HVmility to be vsed in prayer p. 28. n. 9. want of Humility in prayer very preiudiciall p. 29. n. 10. It is not want of Humility to acknowledge that one is fauored by God p. 25. n. 7. It rather moueth to greater humility ib. The benefit of a humble soul p. 33. n. 13. Hatred what p 96. They are not the holiest that haue visions p. 89. n. 15. I. IMagination troublesome in prayer p. 47. n. 17. Very liuly in some p. 81. n. 5. Infused vertue what p. 3. n. 2. Infused prayer what p. 4. n. 3. Infused prayer is commonly giuen to mortifyed soules p. 5. n. 4. Inferiour part of man what p. 99. n. 6. Ioy what p. 96. Ioy suspendeth the senses p. 74. n. 14. K. KNowledg clearer and purer in euery degree of rapts p. 66. L. LOue praised p. 47. n. 15. Loue what p 95. n. 2. Loue like a flame ascendeth vpwards from the soul p. 66. n. 5. The effects of diuine Loue. p. 6. n. 8 p. 105. n. 11. M. MArriage spirituall p. 58. n. 6. Meditation what p. 101. n. 8. Musick often the cause of rapts p. 69. n. 7 N. NOyse inwardly heard how it terrifieth p. 68. n. 6. O. OFfice of the concupiscible and irascible part of man p. 95. n. 1. P. PRayer supernaturall p. 4. n. 3. 4. VVhy doe not many profit and receiue great fauours of God in prayer p. 35. n. 15. Passion what p. 65. n. 3. Power of God not to be resisted p. 64. n. 3. The powers for a long tyme after great rapts not themselues p. 70 n. 8. Paine suspendeth the powers in a certaine rapt p. 74. n. 14. The Prayer that is allwayes after one manner is to be suspected p. 88. n. 18. Q. QViet prayer what p. 13. n. 11. 13. p. 22. n. 4. In what doth it principally consist p. 23. n. 5. Some are mistaken thinking they loose their tyme when they doe not discourse in quiet prayer p. 26. n. 8. VVhat to doe in that prayer if feruour be decaying p. 28. n. 9. what the soul is to doe in that quietnesse p. 30. n. 10. 11. Other effects of quiet prayer p. 34. n. 14. R. REcollection what p. 8. n. 7. 8. 10. p. 19. n. 1. More particularly p. 22. n. 4. Rapts with their effects p. 17. n. 13. p. 62. n. 1. 2. 3. Specially p. 107. n. 12. More clearly rapts are not in the affectiue but knowing powers ibid. n. 12. 13. Religious seeking after the things of the world are like dogges returning to the vonit p. 20. n. 2. 3. Revelations visions and speaches intellectuall and imaginary p. 78. n. 1. 2. S. SLeepe of the powers described p. 13. n. 11. p. 41. n. 5. 6. 7. 8. 9. 10. 11. to 16. Solitude fit for contemplation p. 5. n. 4. 5. The description of solitude p. 7. n. 7. Spirituall solitude p 8. n. 7. Sensitiue appetite what p. 95. n. 1. Superiour part of man what p. 99. n. 6. Supernaturall prayer the reward of purity and solitude p. 5. n. 4. Supernaturall prayer see prayer Spirituall drunknes p. 43. n. 8. 9. to Suffer for God's sake giueth great content to a soul in loue p. 48. n. 15. Simple soules being vertuous doe more good in the Church then many learned p. 61. n. 9. Sadnes what p. 99. the Senses not lost in all rapts p. 63. n. 2. T. THe Holy Trinity often seene in seuerall visions p. 64. n. 3. p. 71. 10. To be terrified at the first receauing of any great fauours from God a good signe p. 93. 19. S. Teresa dyed of loue and not of any other sicknes p. 77. n. 17. V. VNion described p. 14. n. 11. 12. p. 41. p. 55. n. 1. 2. Very cleerly the effects of vnion great p. 59. n. 6. 7. 8. The diuine essence doth penetrat the whole substance of the soul in some vnions p. 58. n. 5. Vnion distinguished from extasyes flights and rapts p. 63. n. 2. Visions a speciall sort of them described p. 71. n. 11. Visions deuided into outward and inward and these into Imaginary and intellectuall 78. n. 1. 2. how to discerne when they proceede from God or the deuil p. 88. n. 18. whether from God or framed by our selues p. 81. n. 5. p. 16. Those without words described p. 86. n. 10. W. THe will what p. 107. n. 13. The whistle of God p. 68. wiles of the deuil discouered by certaine tokens and g●e●s p. 78. n 3. 4. 5. 6. 7. 8.