Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	david_n	death_n	saul_n	1,009	5	9.4042	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26623	The paradise of the soul: or, A little treatise of vertues. Made by Albert the Great, Bishop of Ratisbon, who died in the year 1280. Translated out of Latin into English, by N.N.; Paradisus animae. English.	Albertus, Magnus, Saint, 1193?-1280.; N. N.	1682 (1682)	Wing A875H; ESTC R6662	67,532	252

unprofitable thoughts but also observes a measure in good Thoughts that they do not longer or oftner take up his Mind than a just time requires because Thoughts of our necessary Affairs although they be profitable yet they are not to be entertained in Time of the Divine Office according to the Saying of St. Bernard The Holy Ghost at that Hour whatsoever thou offerest besides what thou oughtest neglecting what thou oughtest receives it not whose Will we may always do according to his Will he inspiring of us In like manner the truly Temperate moderates his Affections and Passions when he ought to hope or fear any thing or nothing and how much and how long Concerning what he ought somewhat or nothing to rejoyce or grieve and how much and how long concerning what he ought to have or not to have Love or Hatred or Shame and how much and how long In like manner it moderates the understanding that it do not employ it self a longer time than is fitting about the understanding of any thing it moderates likewise the will what and how great it ought to be and the intention what and to what End and how intent it ought to be It poises also our free Will how much it ought to make choice of Good and how much reject Evil. Moreover true Temperance moderates the tongue to wit when we are to speak when to be silent and how long that is in convenient time to whom we are to speak to wit to persons of good repute when to speak and where to wit in time and place convenient how to speak and how much to wit maturely with Weight Number and Measure why we are to speak to wit for Necessity or Profit of what affairs to wit of Soul and Body It moderates also the Works and Manners and the Motion of all the parts of the Body that according to the Apostle All things be done by us decently and according to Order 1 Cor. 14. We ought to be moved to Temperance by the most wise order of God who has disposed all things in Measure Number and Weight Wisdom 11. According to this order all our Actions Manners and Life ought to be measured numbered and weighed that is in the Vertue of the Father to whom Measure in the Vertue of the Son to whom Number in the Vertue of the Holy Ghost to whom Weight is ascribed To the same also the Example of the Apostle ought to move us saying I Cor. 10. Give no offence neither to Jews nor Gentiles nor to the Church of God as I also in all things please all Men not seeking what is prositable to my self but what is profitable to many that they may be saved He was truly temperate who offended none and studied to please all He has an Argument of true Temperance who moderates himself in his Food Rayment Sleep and in every carnal Commodity and temporal Joy admitting in all these no Superfluity nor inordinate Delight but pure Necessity The truly Temperate endeavours to keep a Mean in all things except in the Love and Praise of God and giving of Thanks For great is the Lord and too too praise-worthy and therefore he is to be praised without Mean Measure or End A sign of Intemperance is when one having perverse Manners disturbs and disquiets all that dwell with him He conforms himself to no Body in any thing but that which pleases himself that he approves and strives to have it done He is unsufferable to all others and intolerable to himself whence St. Augustin Thou hast commanded O Lord and so it was done that every inordinate Mind should be a Punishment to it self but how much more to others Such an one was Ismael of whom it is written Gen. 16. His hand was against every one and every ones hand against him CHAP. XII Of Compassion TRue and perfect Compassion towards God is without Intermission to be wounded at Heart with Grief for all the Injuries that have been done to him or are yet to be done to him in himself and in his Friends Whom he who touches touches as it were the Apple of his Eye Zach. 2. For all the Elements had Compassion on Christ our Lord dying upon the Cross A true Compassion to our Neighbour is heartily to condole with him for his Afflictions as well spiritual as corporal after the Example of the Apostle saying 2 Cor. 11. Who is weak and I am not weak Where the Gloss says Who is weak in Faith or other Virtue and I am not weak That is I do not condole with him as with my self Who is scandalized for any Trouble and I do not burn with the Fire of Compassion True Compassion towards our Neighbours in Purgatory is to be greatly afflicted for the Grievousness of the Pains which they endure and chiefly because they are separated in the mean time from the Vision and Fruition of God and God in the mean time is not fully praised by them And in that Affliction and Compassion incessantly and earnestly to beseech God that he would vouchsafe to take them out of so sharp and severe Sufferings The superabundant Compassion of Christ our Lord to us ought to induce us to true Compassion for as St. Augustin testifies He makes such haste to absolve the Sinner from the Torment of his Conscience as if his Compassion of the miserable did more torment him than the Passion of the miserable torments himself nor had he only Compassion on us but he himself moreover endured our Diseases and bore our Griefs Isa 53. The Nature also of Members persuades the same as the Apostle testifies 1 Cor. 12. If one Member suffer any thing all the Members suffer together with it Moreover there is a double Profit in Compassion which ought to allure us thereunto to wit a strengthening of Charity and a reigning together with Christ Of the first it is said in Ecclesiasticus chap. 7. Fail not to comfort those that weep and walk with those that mourn disdain not to visit the Sick for by these things thou shalt be strengthened in Love And of the second the Apostle says 2 Tim. 2. If we suffer we shall together reign with him Rare is the Virtue of Compassion our Lord complaining Psal 68. I expected one who should condole with me but there was none and who should comfort me but I found none An Argument of true Compassion is not only to condole with our Friends but also with our Enemies So Joseph wept over every one of his Brethren who had sold him for thirty Pence Gen. 45. and David greatly lamented the Death of Saul who had often designed to kill him yea he caused the Children of Israel to be taught a Threne of Lamentation over his Death 2 Sam. 1. So Absalon being slain who sought to take away his Kingdom from him with his Head covered he lamented him saying My Son Absalon Absalon my Son who shall give me that I may dye for thee Absalon my Son my Son

was taken away be restored Against this it is said in Ecclesiasticus Chap. 34. One building and another throwing down what profit have they but their Labour He throws down who is sorry for his Sins he builds who continues in a will to Sin concerning such a building St. Augustin says Out of a perverse will is made lust or desire And whilst lust is served there is made a custom And whilst a custom is not resisted there is made a necessity CHAP. XL. Of Confession TRUE Confession is a sincere and rightful manifestation of Sins without concealment to a Priest This our Lord commanded when he said to the Lepers Luk. 17. Go shew your selves to the Priest And St. James chap. 5. Confess your Sins to one another To true Confession it is required that it be entire pure discreet faithful and perfect According to that of Lamentations 2. Pour out thy Heart as Water before the sight of the Lord. By pouring out is noted the Integrity for we must not industriously tell our Sins by drops which we have never confessed but whatsoever we can together call to Mind must altogether be poured out before one Priest as Water Where it is noted Confession ought to be simple and pure not made out of servile Fear or by Compulsion but purely and simply for God Thy Heart where is noted Discretion For not only our Words and Deeds Commissions and Omissions are to be confessed but also our unclean Thoughts and morose Affections inordinate Intentions noxious Wills perverse Judgment and rash Suspicions for Origen says That in that day Thoughts shall accuse and defend Souls not the Thoughts which then shall be but which are now in us of which certain Marks shall be left in the Heart as it were in Wax Before the Sight of God Where is noted the Fidelity and Perfection of Confession for all things are to be considered according to the Acknowledgment of God for where we acknowledge one Sin he in his Wisdom sees a thousand The assured Remission of Sins and the cleansing of the Soul ought to induce us to a true Confession according to that 1 Jo. 1. If we confess our Sins he is faithful and just to forgive us our Sins and to cleanse us from all Iniquity And because the Father Son and Holy Ghost are obliged to Remission and Pardon according to that Although God knows all things yet he expects the Voice of Confession For Christ has cause to intercede for thee and the Father has cause to pardon thee and whatsoever the Son wills the Father also wills and the Holy Ghost He has an Argument of true Confession who pours out all his Sins as Water so that there remain neither colour as in the pouring out of Milk nor Fatness or Savor as in the pouring out of Oyl or Blood nor smell as in the pouring out of Wine or Vinegar The colour remains when the Sin is told but the Occasion Provocation to sin is concealed as it happens in Gluttony or Fornication the Fatness or Savour remains when the Sin is told but quantity or long continuance of the delight in which Reason was wholly drowned is concealed according to that Psal 108. It has entred like Water into his Bowels and like Oyl into his very Bones The Smell remains when the Sin is told but the Infamy or bad Example and Scandal of others is concealed But he who rightly confesses manifests both the Sin and what went before it and what followed after it It is an Argument of true Confession when one confesses his Sins in Number Weight and Measure We must confess in Number that is how often we have sinned because a Wound often renewed is more slowly cured Also in Measure when one confesses the continuance of Sin for he who is longer sick sooner dies In Weight that is the grievousness of our Sins for Sin is aggravated from a sacred Place as a Church or Church-yard from a sacred Time or Person as if it were a Clergy-man who was hurt if a religious or married Person with whom one sinned An Argument of false Confession is when one confesses lest he should be reputed an Infidel or that he may be accounted more holy or lest the Holy Communion should be denyed him to his Confusion as Saul confessed lest he should have been confounded before fore the People by the Prophet Samuel CHAP. XLI Of Penance TRUE external Penance is an Abstinence from lawful things when pardon is asked for unlawful as says the Scripture So Penitents and Religious Persons abstain from Flesh reject Fine Cloaths Fast Watch afflict themselves with Disciplines keep Silence break their own Will and refrain from many Delights which would have been lawful to them if they never had committed any thing unlawful This our Lord and S. John Baptist commanded saying Do Penance for the Kingdom of God is at hand Math. 4. 3. The Necessity of true Penance ought to induce us thereunto for without it there is no Salvation our Lord saying Luke 13. Vnless ye have Penance ye shall all in like manner perish And S. Augustin Sins be they little be they great they cannot be unpunished Whence the Lord enjoyned David Penance for his Sin in numbring his People that he should either suffer seven years Famine or three years the Vengeance of his Enemies or three days Pestilence and David chose for himself and his People the common scourge of Death By this is signified that every one shall certainly be punished for his Sins either in Hell signified by the seven years Famine or in Purgatory signified by the Violence of Enemies for three Months or with temporal Punishment signified by the Pestilence of three Years So it is profitable to us to choose for our selves the easiest Penance and which soon passes away An Argument of true Penance is a due commensuration of the Pain to the Fault that according to the quantity of the Fault be the quantity and gravity of the Pain according to the delight of the Fault the bitterness of the Pain according to the length of the Fault the length of the Pain and according to the multiplicity of the Fault the multiplicity of the Pain as S. John prescribes Matth. 3. Do worthy fruits of Penance For as particular Infirmities of the Body have necessarily particular Medicines and no Medicine is of such efficacy as that it can cure all Diseases so also special kinds of Sins have their special Penance For Pride is not directly cured by Alms-giving nor Rancor and Envy by Prayer nor Covetousness by Fasting nor Impurity by Watching c. But we directly satisfie for Pride by Humility for Avarice by giving of Alms for Impurity by the chastizement of the Flesh with Hair-shirts and Disciplines for Gluttony by Fasting for Talkativeness by Prayer for Envy by Charity and remission of Injuries for Rapine and unjust possessions by Restitution c. But if any one as St. Chrysostom says cannot fulfill the whole Order of

Either forgive them this Fault or if thou doest not blot me out of thy Book which thou hast written Exod. 32. Such Prayers God willingly hears and grants whence those David Christ and Stephen were heard for their Enemies An Argument of Impatience is when one for some Trouble brought upon him by reason of some inward Disturbance voluntarily omitts certain good Works which he might conveniently and ought to have done for then God suffers Injury done him by Man the same inward Motion can hardly hide it self but it will break out either in the Countenance Gesture or Words This is the most dangerous kind of Impatience whose Revenge breaks it self upon the innocent God CHAP. V. Of Poverty TRue and perfect Poverty is voluntarily and freely to leave all things for God to possess nothing but bare Necessaries and to think ones self unworthy of them yea sometimes for God and for the Love of Poverty willingly to want even Necessaries for where there is no need there true Poverty cannot be discerned So our Lord Jesus Christ wanted necessary Food when he could not have Bread for himself and his Disciples rubbing Ears of Corn who in like manner wanted necessary Cloaths when as says St. Bernard he was stripped stark naked before his Cross who also being a thirst upon his Cross could not have a Draught of Water nor a Stone or Board whereon when he was a dying he might lean his crucified Head Alas how often is Superfluity there where true Need is believed to be The truly Poor desires no transitory things yea refuses them when they are offered after the Example of Elizeus who refused the gifts of Naaman 2 Kings 5. and after the Example of Daniel who despised the gifts of King Balthazar He truly loves Poverty who had rather deserve a little Glory in the Kingdom of Heaven through Poverty than a great one through Riches And this to be more conformable to Jesus Christ Three things ought to move us to the love of true Poverty according to St. Bernard Nothing says he is more dear to God nothing more amiable to the Angels nothing more profitable to Men than to end this Life in Poverty and Obedience That Poverty is pleasing to God the same St. Bernard testifies In the left hand of God says he are Riches and Glory in his right hand length of Life Of all these there was an eternal Abundance in Heaven but Poverty was not found there but on Earth it did abound and superabound and Man knew not it's Value wherefore the Son of God being enamoured with it came down that he might make Choice of it for himself and that he might also by his Esteem of it make it precious to us Another motive to true Poverty is the glory of sitting beside our Lord Jesus proceeding hence that the ignoble Poor shall sit by him in Judgment and judge the Noble and Rich. And how laudable is it before God purely to leave all things for him and of ones own Choice to be poor for the Love of God to confide in God above all things because he is so powerful once or twice a day to afford all things necessary for the Body which are the least things before God for he gives them more abundantly to his Enemies than to his Friends as he is powerful to minister to the Spirit Day and Night and every Moment an abundance of spiritual gifts which are the greatest things before God nor does he communicate them to his Enemies but only to the good who are his Friends An Argument of true Poverty is to have no Solicitude for transitory things but simply and securely to commit himself to God who plentifully administers all Necessaries even to Birds and Worms and especially to the young ones of Crows which cry for Hunger in their Nest whom the old black Crow leaves to starve because of their Whiteness as if they were not her own Brood who are fed either by the Bounty of God or by the Dew of the Air until growing black their Damn succour them or else they swallow down Gnats and Flies which stick to the Foam of their Bills they crying uncessantly for Hunger An Argument of false Poverty or Covetousness is willingly to beg Gifts without necessity or willingly and frequently to receive them Such an one sells his Liberty according to that of the Philosopher Publius Mimus to receive Gifts is to sell ones Liberty yea the Scripture says Thou shalt not receive Gifts because they blind the Eyes of the Wise and change the Words of the just Deut. 16. For how is he a Lover of Poverty who will endure no Want and receives unnecessary Gifts willingly and frequently Yea who asks them and by certain subtle Devices extorts them and without Necessity keeps them CHAP. VI. Of Chastity TRue and perfect Chastity is when not only the Body is kept from carnal Pollution but even the Soul is preserved clean from carnal Concupiscence after the Example of Sarah saying Thou knowest O Lord that I have never lusted after man and have kept my Soul clean from all Concupiscence yea and from those things which give occasions of Concupiscence And this is that which follows in the same place I have never kept Company with those that sport neither have I familiarly conversed with those of light behaviour Tob. 3. He truly loves Chastity who if it were possible would chuse rather less Grace in this life and less Glory in the other by Virginal Chastity to be more conformed to Jesus Christ than by paying the Conjugal debt to merit greater Grace and Glory The motives which ought to incite us to the love of Chastity are the Example of our Lord Jesus Christ and of his Blessed Mother and the holy Virgins who have despised Kingdoms and voluntarily lost their Lives to preserve their Chastity as S. Agnes S. Katherin S. Agatha and inumerable others and especially the Chastity of Pagan Women and Virgins of whom S. Hierom writes That they chose Death that they might conserve their Chastity The Cleanness also and Freedom which follow Chastity ought to move and invite us to it as also the glory which our Lord Jesus has promised to Chastity He who shall overcome says he Apoc. 3. to wit the concupiscence of the Flesh I will give him to sit with me in my throne as I also have overcome and have sat with my Father in his Throne for incorruption makes one very near unto God Sap. 6. These things are inductive of Chastity and conserve it a spare Diet plain Attire corporal Incommodity to avoid opportune time and place for Impurity which if Dina the Daughter of Jacob had done she had not been taken when she went to a feast to see the women of the Country Gen. 34. Moreover to shun the Company of suspected persons Now every man ought to be suspected by every woman for hence Thamar the daughter of David was corrupted by her own Brother because she did not suspect