Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	world_n	yoke_n	16	3	8.9791	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09668	The mirrour of religious perfection deuided into foure bookes. Written in Italian by the R. F. Lucas Pinelli, of the Society of Iesus. And translated into English by a Father of the same Society.	Pinelli, Luca, 1542-1607.; Everard, Thomas, 1560-1633.; Wilson, John, ca. 1575-ca. 1645?, attributed name.	1618 (1618)	STC 19938; ESTC S114703	239,460	604

it selfe and exerciseth their actions For when the Religious mā for obedience sake subiecteth himselfe to others his equalls or inferiours he exerciseth the vertue of Humility If the Superiours commaundement that he doth be hard he exerciseth the vertue of Fortitude because he ouercometh the difficulty If it be repugnant to the sense or to his owne nature he exerciseth Patience because be exerciseth what he is auerted from If he obey for loue of me he exerciseth Charity so Obedience maketh the Religious mā like vnto me because my obedience had the company of these vertues And seeing similitude is the cause of loue and beneuolence it manifestly followeth that all obedient persons be most inwardly conioyned with me and the more vertues go in company with odedience the more doth the obedient merit 6. Sonne the gift is the more accepted to him to whom it is giuen the more noble the thing is in like manner it is the more pleasing when excluding all the vtility of the giuer it is only an argument and testimony of the giuers inward beneuolence good will Wherefore seeing Obedience is the gift of a mans liberty then which a religious man hath nothing more noble or more excellent it cannot but be to me most deare and so much the more for that to the offering of this gift he was not moued vpō any human respect nor for the vanity of the world but for the only loue of me Though this also maketh the giuer acceptable to me that for such a gift bestowed vpon me he remayneth not poore or imperfect for that the more a man giueth to God the richer and the perfecter he becometh 7. Sonne Religion is a deare and beloued vineyard to me and the rules constitutions of it be the branches of the vine and as it were trees planted therein by me not without my paine The worke-men be ●hose whome I call out of the world do ●urnish with sundry tooles and talents for he good husbanding of my vineyard The ●eeper of it is Obediēce which apointeth ●nto euery worke-man what he is to do All do indeed enter into the vineyard but ●ll be not profitable vnto it The Religious who take paynes in husbanding the trees ●nd vines that is obey my lawes and ordinations be most pleasing vnto me and I haue appointed them a singular hire because they on their part do maintaine and defend Religion But the disobedient who spoyle my vineyard cannot haue a mery or pleasing looke from me For what is it els to forgoe and transgresse the rule but to cut off some vine or to transplant it to some other place And what is this but to dissolue and ouerthrow Religion Wherefore as much as disobedience displeaseth me which ouerthroweth Religion so much Obedience contenteth me which setteth it forth preserueth and increaseth it Of the Excellency and Dignity of Relgious Obedience CHAP. XXII SONNE hast thou at any time considered this saying of my scripture A man obedient speaketh of victories Know thou that there cannot either a greater or mo●● wonderfull victory be in this world obtayned then that of ones selfe Enemyes ma● be ouercome by stratagems and frauds an● though they be ouercome by might for● of armes yet they are ouercome who 〈◊〉 inferiors or be at least in fight become inferiors But in the victory of ones selfe th● victory is not obtayned by art or fraud b● by vertue and he is ouercome who is equa● and euer remayneth equall In other victoryes the higher the vanquisher is raised th● more is the vanquished and ouercome depressed and humbled but in the victory of ones self the vāquished hath as high a place as hath the ouercōmer In other encounters and fights enemyes are ouercome and therein passeth hatred ire and indignation but he that ouercometh himselfe ouercometh one to whome he is most conioyned in loue and freindship And this difficulty maketh the victory the more glorious Such is the victory of the obedient for that whil● he doth voluntarily subiect himselfe to anothers commaund he ouercometh himselfe And this victory is so much the more noble glorious with how much the more difficulty namely against nature it is obtayned And in this victory there are to be ●ene many other victoryes For an obedi●nt Religious man maketh the senses appe●tes add passions to be at reasons cōmaund ●nd reason it selfe againe togeather with her ●wne iudgment to be subiect to the will ●udgment of the Superiour And this also is ●ot the least victory to yield and deliuer vp ●he honour of the triumph to another He ●hat in battaile turneth his backe and run●eth away looseth the victory but in obe●ience he turneth his backe who refuseth to ●ubmit himselfe to another 3. Againe Obedience is so stout a war●iour as it also fighteth for other vertues against all those that oppose themselues against the Religious state and perfection ●f the concupiscence make warre against Chastity Obedience commeth forth and causeth the will to deny consent and to remember the Vow that was formerly made of leading a chast life If the desire of temporal things insult vpon Religious pouerty Obedience riseth vp against it and perswadeth pouerty to keep the promise of vsing no propriety in any thing When the Diuel inciteth any to transgression of the rules of Religion Obedience as a faithfull defender of Religion is in armes and stoutly standeth against him As often as the perturbation of mind impugne reason Obedience composeth them and causeth euery particula● faculty of the mind to shew obedience where it should By all these most nobl● victoryes a coniecture may be made ho● great an efficacy and glory is that of Obedience and that a Religious man as long a● he shall haue so noble a champion to defen● his quarrell must needs fight with goo● successe and go away with many victoryes The Generall of the warre if he desire to haue good souldiers and to ouercome hi● enemyes must haue a speciall consideration and regard of them who fight manfully with the enemy 4. After that the Diuell had by the sin of disobedience supplanted Adam he began to make great reckoning of disobedience vpon his flag which he did set vp and display in signe of victory framed this word o● poesy Inobedience the daughter of Pride the mother of death the worlds ruine and Religious bane and infection By these he triumphed long But I againe raysed vp and displayed the Crosses banner wheron ending my life by obedience I ouercame death and repayred the hurts by Adams disobedience done to mankind And therefore the ●otte or poesy of my banner is this Obe●ience Humilityes daughter Spiritual lifes ●nother the worlds Redresse and Reli●ious Gouernesse Of these commenda●ions which be most true thou mayst vn●erstand the excellency of Obedience For ●eeing it is humilityes daughter whose pro●er office is to exalt the humble it cannot ●ut haue a part in the same property as 〈◊〉 to be seene in me to

who knoweth not the way should go out of the same he were worthy of excuse but if one illuminated by long instructiō intelligent of the spiritual way as the Religious be should stray out of the right way and by inconstancy forsake his former state what excuse can he pretend for himselfe For it cannot be any iust excuse that he complaineth that he cannot be at quiet in Religion and in conclusion is afraid of the perdition of his soule for as much as by this pretext he seeketh to couer and conceale his owne inconstancy But he laboureth in vaine sith he is vnquiet for none other reason then for that he hath a will to be vnquiet 3. O how much is this poore man deceaued thinking that he should find more quiet in the world then he hath in Religion as though in the world there were no troubles crosses nor greiuous sinnes committed or that in the world there were more excellent remedyes and meanes for procuring of quiet and of the soules good then there be in Religion It is nothing so my sonne but these be meere fansyes of thy and owne ianglings and decyets of the enemy He that aspireth to quiet and constancy in his vocation which is as it were a certaine pledge of saluation must be humble An humble man if any thing happen hard or heauy vnto him sayth This it is to be a Religious man neither is he troubled because he thinketh himselfe worthy to suffer more incommodityes then he doth Perseuerance also dependeth on patience which is the elder sister without which Perseuerance cannot stand For if there be not patience in suffering aduersities Perseuerance eftsoones falleth to the ground sith it consisteth in enduring troubles paynes trauells miseries vntill the liues end Hence it is sayd that Perseuerance crowneth the works because it cōmunicateth vnto them their last perfectiō for that without it they should be imperfect For he is not happy who doth good but he who perseuereth in good neither is a reward granted to him who worketh well but to him who persisteth in doing good vntill the very end Many begin wel but all do not end well 4. Some forbeare to perseuere in the exercise of vertue because they are afrayd of the paine For when they consider that the payne is a sore thing and very hard which they are scarce able to a way with they cast downe their burden who when they might were of power to ouercome are neuertheles ouercome and ouerthrown by their inconstancy But Perseuerance tēpreth this feare and animateth a man to persist manfully in the exercise of good workes as much as is requisite Sonne if thou desirest to weare the crowne of Perseu rance thou must shun two extremes thereunto contrary The one is called Nicenes and ease which easily yealdeth and turneth the backe for some difficultyes that occure and present themselues in the exercise of vertue The other is a pertinacy and will that adhereth ouer much to it owne iudgment But Perseuerance that keepeth the meane neither permitteth the good worke once begon to be hindred by any difficulty nor to be put off or differred longer then reason requireth 5. Lord I haue often heard that Perseuerance in good is thy worke and gift and that it cannot be had but by thy benefit and that thou giuest it where and to whome it best pleaseth thee And if it be so they seem free from all fault as many as perseuere not in a good worke begon sith they may for excuse of themselues say that they haue not receiued the gift of Perseuerance Sonne it is true that Perseuerance in good workes is my gift but yet thou art bound to haue a firme purpose of perseuering in good as in a thing necessary for thy soules health and it is in thyne owne power to go against that purpose of thine or also with the help of my grace to keep and continue it Neither though the gift of Perseuerance commeth from me oughtest thou therefore to be dismaied do thou thyne owne part manfully and I wil discharge myne in assisting thee with my grace where need is 6. Tell me now my sonne what there is in Religion that may make thee afraid of not perseuering Be they perhaps the paynes and troubles that be in Religion or because all necessaryes of body be not competently affoarded thee But neither these nor all things els can giue a Religious man iust cause of giuing ouer his good purpose I did my selfe from the first day of my comming into the world till my going out of it againe suffer many and great incommodityes and my labours and paynes still increased with my yeares And if I moued out of my loue to thee persisted in carrying my crosse of paynes and toyling till my death why shouldst not thou for the loue of me perseuere in good which by my speciall inspiration thou hast chosen Why shouldst thou without cause abandon that wherunto thou hast voluntarily tyed thy selfe 7. Consider sonne what sentence is pronounced touching this That saluation is promised not to the beginners but to the perseuerant till death Consider also that it is already defined that he is not apt for the Kingdom of heauen who after his hand once put to the plow looketh behind him Consider that the Diuell entreth togeather with thy will that he may afterwards bring thee out with his owne He pretendeth the yoke of Religion to be heauy that he may make thee to become an Apostata and a fugitiue of his campe It is not greiuous that is endured for the loue of me and though thou mighst passe ouer this life without paynes and crosses yet that māner of life should not content thee because I thy Lord did euer liue in trauails and carrying of my Crosse 8. He that perseuereth not in good workes iniureth me because I haue inspired those good workes He that without iust cause neglecteth to perseuere in the state that I haue assigned him doth a work pleasing to the Diuell because he resembleth himselfe to him who from an Angels state fell downe to that of the Diuell He that by inconstancy giueth ouer the good begon ouerthroweth his owne deed and knoweth not whether he shall do any thing better The end of the third Booke THE FOVRTH BOOKE of Religious Perfection Wherein is treated touching the Spirituall Actions of a Religious man wherby may be vnderstood what progresse and profit he hath made in the purchase of Perfection How a Religious man must not take it ill though he be contemned of others CHAP. I. SONNE why art thou so much afflicted and troubled when thou perceiuest others to haue little regard of thee Wherefore dost thou so earnestly seek after honour and the opinion of a great name Art thou entred into Religion that thou mayst be esteemed of others or rather that thou mighst with more security come to life eueerlasting Hast thou renounced the world for the pleasing of men or that