Selected quad for the lemma: diversity_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
diversity_n	divine_a	nature_n	unity_n	374	5	10.1849	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29583	Sancta Sophia, or, Directions for the prayer of contemplation &c. extracted out of more then (sic) XL treatises / written by the late Ven. Father F. Augustin Baker, a monke of the English congregation of the Holy Order of S. Benedict, and methodically digested by the R.F. Serenvs Cressy of the same order and congregation ...; Sancta Sophia	Baker, Augustine, 1575-1641.	1657 (1657)	Wing B480; ESTC R16263	412,832	848

altogether stillnes serenity and tranquillity And let us not suspect that such a calme performance of our Duty argues a Tepidity and vvant of Feruour On the contrary such Actions so done are of more vertue and efficacious solidity For the Feruour that is indeed to be desired is not a hasty motion and heate in the inferiour Nature but a firme and strong Resolution in the vvill courageously yet vvithout violence that is outvvardly sensible breaking through all difficulties and contradictions 9. All the Duties of Mortification and consequently the exercise of all vertues may be reduced to Custodia cordis Which is a vvary guard of our heart and it consists in not povvring forth our affections inordinatly vpon creatures nor admitting into our soules any inordinate loue it is a Charinesse ouer our interiour to keepe it in as much quietnesse as vvee can In cases of sufferance it is patience in occasions of feare and disquiet it is the practise of Resignation It is in effect Abstraction for it requireth that vvee restraine ourselues from medling vvith vvhat doth not appertaine vnto vs and in vvhat doth belong to vs to doe it requireth a reseruednesse of our loues and affections for God to vvhom they are only due Also that in speaking hearing seeing c. vvee be vvary they cary no inordinate affections into our soule It is in effect Solitude for though vvee be in company yet hauing such a guard and care ouer our Passions and affections vvee are as it vvere alone It is a passing ouer all Creatures vvith a farther tendance to God It is the practice of loue obedience humility and resignation to God for these vertues vvee exercise vertually vvhen vvee reserue our selues and our affections for God It is a principall meane to ouercome all temptations of vvhat kind so euer for it permits not the temptation to make any entry into the soule vvhich is kept as the dvvelling place of God and his loue It requireth that vvee looke not after superfluities of meate drinke cloathing c and that vvee desire not superfluous knovvledges of vvhat belongs not to vs nor is necessary for vs. It forbids all childish immortifyed complaints or expostulations or any thing vvherein vvee merely satisfy the inclinations of our corrupt nature It forbiddeth vs to doe any thing impetuously or vvith invvard anxiety It is termed an interiour silence or an interiour peace or concord and for the better knovvledge and practise of it regard the teaching of the little Treatise of the Quiet of the soule vvritten by Bonilla of the Order of S. Francis 10. True Peace of mind vvhen it is in Perfection is the Supreme state in an Internall Life being a stability in one and the selfe same tenour an immutadbility indifference and insensibility as to our selues and to all Creatures and Euents by vvhich the soule transcends all liuing in God only and not being concerned in any other thing besides And the Roote of it is the Perfection of Diuine Charity and destruction of selfe Loue. For as long as selfe-loue is actiue in vs it caries vs to multiplicity urging vs to seeke contentment in any thing pleasing to nature and all her Appetites the vvhich being crossed or not fully satisfyed are restlesse and vnquiet Whereas Diuine Loue alone raigning vnites and concentrates all our thoughts and Affections in one only Obiect vvhich is God Carying all other Affections in that one streame So that there being no diuersity of Designes there must necessarily follovv Perfect vnity and Peace This is a State to vvhich the soule aspires in a Contemplatiue Life The gaining of vvhich vvill deserue and abundantly recompence all the suffrings and tediousnes that nature is likely to find in the vvay 11. Yet euen this state in the most Perfect is not absolutely and entirely exempted from all trouble in inferiour Nature But such trouble is small and scarce considerable for notvvithstanding it the Superiour soule partakes nothing of it but raignes in that vpper Region of Light and Peace and from thence lookes dovvne vpon sensuality either as a thing diuided from it selfe in whose imperfections and disorders she is nothing concerned being as it vvere safe locked vp from them in a strong Tower or else she suppresses all such motions in their first breaking out in vertue of that Dominion vvhich by long practise she hath gained ouer them In such a state of perfect Peace yet vvithout the least contradiction of sensuall Nature Adam liued during his Innocency And hovv far any other mere man hath or may attaine therto in this Life is not for mee to determine THE SECOND SECTION OF THE SECOND TREATISE TOVCHING Certaine speciall Mortifications of the Passions c. CHAP. I. § 1. Mortification properly is not of the senses or cognoscitiue Faculties but of the affections § 2. 3. 4. The speciall Mortifications treated of are 1. Of the Principall Cardinall Passions 2. Of the Affections of the Superiour will § 5. The first Passion is Loue. 1. INTENDING novv consequently to treate of the Speciall kinds of Mortification those especially vvhich are most proper for a Religious Contemplatiue Life I take this as a Ground that though Mortification doe regard the whole soule vvith all the faculties of it and consequently the vvhole person vniuersally depraued Yet precisely and exactly speaking it is only the Affectiue Part of the Soule that is immediatly Mortified and only in consequence therto the knowing faculties or Organs For though Ignorance be a defect in the Soule yet vvee doe not say that Knowledge or Faith is properly a Mortification though it be a cure of that defect But an inordinate loue to knowledge vnnecessary vvhich is Curiosity deserues and is a Deordination proper and fit to be mortified The like vvee may say of the outvvard Senses for it is not Seeing or Tasting c. that are to be mortified but the inordinate Affection to those Obiects vvhich delight the Eyes or Tast c. Therfore my Intention is to distinguish the seuerall sorts of Mortification according to the seuerall Passions or Affections of the Soule both as to the Sensitiue and Rationall Portion of it and to referre therto the respectiue Mortifications of the seuerall Senses vvithout speaking distinctly and separatly of them vvhich vvould force me to repeate ouer againe the same Aduices vvhen I came to treate of the Mortification of Affections 2. This therfore shall be the Order according to vvhich I vvill treate of the Mortification of Affections viz. In the First place I vvill begin vvith the Sensitiue Portion of the soule In vvhich there are fower Principall Passions comprehending all the rest vvhich are to be mortified viz. 1. Loue to vvhich Desire and Ioy haue relation being only a progresse of Loue Novv the Obiect of Loue being either Persons or things and those either materiall or spirituall there are many vertues required to the mortifying that is the rectifying of it as against the loue of Riches Pouerty Against