Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	holy_a	11,079	5	5.1892	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17069	A short treatise of the sacrament of penance with the maner of examination of conscience for a generall confession : wherunto is added another treatise of confession, for such spirituall or deuoute persons as frequent that sacrament / sett forth in Italian by the Reu. Fa. Vincent Bruno of the Society of Iesus.	Bruno, Vincenzo, 1532-1594.	1597 (1597)	STC 3941.5; ESTC S1833	29,958	134

them the number and the necessarye circumstances as much as possibly thou canst Secondlye to procure a plainnesse and clearenesse in speaking which may proceede from an ernest desire of beeing well vnderstoode to the ende that thou ma●est be the better holpen and directed by thy GHOSTLY FATHER Wheras the Scripture saieth Qui abscondit scelera sua non dirigetur Who hideth his offences shall not be directed Thou must therefore tell them sincerelye not hiding not excusing nor diminishing any thing without superfluous wordes or telling of stories which make not to the matter much lesse telling the sinnes of others but accusing thy selfe alone Thirdly thou must goe to Confession with preparation not onlie to receiue the Penance to make such Satisfaction as thy Confessor shall enioine thee but also to admitte all the aduises and remedies which for thy sinnes and greater Spirituall good shall be giuen thee by the same For all in vaine doth a sicke person open his infirmities to the Phisition if afterward he refuse to take the Medicines and to obserue the orders rules which the Phisition hath prescribed Of the purpose and meanes of Amendment Chap. 15 AFTER thou hast made thy Confession thou must procure to obserue three thinges The first is presentlye to perfourme the Penance enioined renewing thy purpose of abstaining from those sinnes which thou hast Confessed and from all others of auoiding the occasions of the same The second is that thou take such meanes as may helpe thee for thy amendment hauing particular regard of some defectes which thou thinkest are the cause roote of all the rest procuring to arme thy selfe against the same 1 The remedies which maye be vsed for to roote out anye vice or imperfection are either generall or particular Amongest those which are generall the first is a firme resolution not to committe anye more the same sinne which purpose thou must often renue especially in the MORNING and whensoeuer it happneth that thou fall into the same 2 It will helpe much to flye the occasions which are wonte to induce vnto the same sin as sportes euill-companye familiaritye with suspeccted persons curiosity in beholding or hearing and ouermuch talke for it is written that Deathe entereth in by the Windowes 3 It auaileth also much diligentlye for to resiste at the verye beginning of the temptations driuing awaye from thee the sparke of the euell thought before it enter and set fire on thy HEART Which a man maye doe by present recourse vnto PRAIER or by naming the most Holye name of IESVS or by signing himselfe with his Holye SIGNE or by present setting before his eies the pittifull figure of CHRIST on the CROSSE Wounded and peirsed for the punishment of our sinnes 4 Verye profitable also for the conseruing of the purpose of not offending GOD is the often hearing of the Worde of GOD and reading of good BOOKES auoiding to read euil vaine or lasciuious BOOKES For the Worde of GOD collecteth the HEART mitigateth PASSIONS and filleth our WILL with good and Holy desires 5 To the same ende helpeth also to goe alwaies in the presence of god as of a witnes of our thoughts and operations of whom after we are to be iudged 6 When any person feeleth anye rebellion of the fleshe very profitable it is to vse the body with austerity as well in Sleeping Eating Drincking and Cloathing as in other thinges which might be pleasing thereunto For whereas the fleshe is a nourisher and kindler of al disordered Passions howe much the more weake and feeble it shall be so much the more feeble and fainte will the Passions bee also which from thence shall proceed 7 It is a very great remedye also for to shunne idlenesse which is the fountaine foode of all vices alwaies procuring to haue some honest exercise of minde or body that the Diuell maye neuer finde place in the soule 8 Much also helpeth heereunto the consideration of such thinges as may induce a man vnto feare as of Death of the finall Iudgement and of the paines Euerlasting prepared for sinners Or the consideration of the benefits of God and of his Diuine promises for to stirre vs vp vnto his loue and to the hatred of all that which is offensiue to his Diuine goodnesse 9 Finally a most effectuall remedie is to frequent the vse of the most holy Sacraments of Confession and Communion For as the Apostle saith the principall remedie against sinne is the grace of God which by these Sacraments is obtained besides that they be instituted by Christ our Sauiour as certaine Heauenly medicines not only for to deliuer vs from sinnes but also for to heale our disordered affections to suppresse our passions to remedy our weakenesse and finally as certaine kindlers of loue whereby our WILL beeing inflamed maye more easilye resist our euill inclinations and ouercome all the temptations of the Worlde the Fleshe and the Diuell Besides all these there bee also other remedies more particular proper for euerye defecte which maye be vsed and applied according to the counsaile of the Confessour And both these and the other also ought to bee admitted with great courage and perseuerance with a sure hope of victory grounded on the helpe grace of Christ our Lord. The third and last thing which a man ought to obserue after Confession because it is written that it is not sufficient to forsake euell but it is necessarye also for to doe good is for to vse all manner of diligence for the recompence of sinnes which we haue committed in the time past with newe seruices and feruour and to procure by the memory of the euills committed to become euery daye more humble and feruent in the exercise of good Workes occupying our selues not onelie in workes of Penance and of Deuotion but more particularly in the workes of Charity mercy towards our Neighbour For as it is written They which shall vse mercy shall also finde mercye before Almightye God A MEDITATION FOR THE HOLIE COMMVNION THE PREPARATION FOR the Meditation WHEREAS such is the excellency of the Sacrament of the BODY and BLOOD of our LORD that if thou hadest all the purity of Angels and the holinesse of Saint IOHN BAPTIST thou shouldest notwithstanding in no sorte bee worthy to receiue it for this cause in that wherein humaine frailtye doth faile whereas our LORD wil so haue it and so commaundeth thou shalt runne vnto the helpe of his grace asking him a great hunger and burning desire of this holy Meate and that with a most profound humilitye reuerence thou maiest approch to this Sacrament to the ende that it may worke in thee those effectes which it vseth to cause in the worthy receiuers Pointes for the Meditation THINKE with thy selfe that thou art mui●ed of our Lord that thou maiest be made worthy to sit in the company of the Angels at his Table by those most louing wordes Venite comedite Panem meum

bibite vinum quod miscui vobis Comedite amict bibite inebr●amini carissimi Come eate my Breade and drinke the Wine which I haue mingled for you Eate O my frindes and drinke and fill your selues O my deerest 2 Consider how pretiouse a meat this is and howe dainty a banquet to the which our LORD inuiteth thee that thou maiest be fed therwith And verilie it is no other but thy very LORD God which was made man for thee and thou a creature so weake and full of all malice filth goest for to receiue thy Creatour and Maker that infinite power and soueraigne beuty thou miserable man goest to receiue that God which hauing created thee according to his owne Image afterward for the great loue he beareth thee hauing taken vpon him thy nature and likenesse desireth to come and dwell with thee that thou maiest bee vnited vnto him in such sort that thou maiest become one selfe-same thing with him And if that good ZACHEVS esteemed himselfe happy onely because he might see Christ what felicitye is that of a Soule that shee maye when shee pleaseth conuerse with her God speake vnto him face to face and harbour him in her very breast 3 But on the other-side if Saint IOHN BAPTIST sanctified in his Mothers wombe and chosen of God for his fore-runner thought not himselfe woorthy to touche Christ nor to loose the latchet of his shoes howe shall I vncleane sinner presume to touche him and to receiue him in my house 4 If Saint PETER prince of the Apostles reputed himselfe vnworthy that Christ should remaine in his shippe saying Exi a me quia homo peccator sum Domine Depart from me O Lord for I am a sinner What shall I a miserable wretche say and howe shall I presume to approche vnto him and to receiue him within my Soule 5 If for to eate the Loaues of Proposition were necessary so great puritye and cleanenesse as sayed ACHIMFLECH the high priest to DAVID Si mundi sunt pueri mancent What shall I doe a filthy sinner howe shal I frame to eate with my vncleane mouthe the Breade of Angells 6 If for the eating of the Paschal Lambe which was a figure of this Diuine Sacrament it was necessary for to eate it with wilde Lettice with Vnleauened Bread and with the Loines girded and so many other obseruations which the holie Scripture setteth downe how shal I presume to dra●e neere for to eate the true Lambe without spot which is the Sonne of God with out hauing sorrowe for my sinnes and without procuring to be free from the leauen malice of sin knowing my selfe to be so far from that purity which is required for to receiue this most diuine Sacramēt 7 If OZA the Priest only because he touched the Arke of the Testament not with such reuerence as he ought was punished by God so seuerely with sodaine death howe much more iustly ought I to feare who not only go to touch the Arke of the testamēt but the most diuine Body of Christ our Lorde the true Arke in whom are laide vp all the treasures of the wisedome of God 8 If the Bethsamites were also punished so seuerelye by God with the death of fifty thousand of them onely because they had beholden curiously without reuerence the Arke of the Testament how much greater reason haue I of feare to come to this Diuine Sacrament which I must not only behold but touche also and receiue within my Soule 9 After this reflecting thy eies vpon thy selfe see a little what life thou hast lead and consider howe ofte thou hast made more account of a point of honour or credit of a little chasfe of worldly i●terest of the dirte of carnal de●ights than of the grace frindship of God of the glory blisse euerlasting thou boarest the name of a Christian but thy workes were indede rather of a Diuell wherefore thy life hath bin rather after the maner of those infernall ministers which making shewe of worshiping Christ saide vnto him Aue Rex Iudeorum And on the other-side spatt in his face and buffeted him 10 Thou therefore being such a one with what face wilt thou come to this Sacred Table presume to bring into thy House that mirror of infinite purity cleanenesse and to lodge the euerlasting Worde Incarnate in that House which hath beene a harbour of beastes and a neest of serpents 11 On the other-side although thou knowe thy selfe thus miserable and vnworthy of all good yet must thou not for all this refraine but with greater confidence repaire vnto thy God Considering that that Lord which with so great louing kindnesse inuiteth thee is the very same which traueled in this worlde and holdeth the same Doctrine nowe in Heauen which he taught here in Earth beareth vs the same loue the same care and desire which heere belowe he had for to saue sinners He therefore saide when he was amongest vs. Those that are in health haue no need of the Phisition but those which are sicke And in like manner I am come not to cal the iust but those which are sinners And in another place Come vnto me all you which labour are burdened and I will refreshe you So good also is this Lord that he neuer reiected any Sinner or Weakeling which was desirous to come vnto him Wherefore hee refused not MARY MAGDALEN nor the Leper nor the Woman which by touching him was cured of the fluxe of blood yea rather as we reade al the blind lame other diseased persons sought to go vnto christ to touche him for out of him there issued a vertue which healed all 12 Then O my Lord God I am infirme weake I haue great neede for to come vnto thee my true Phisition if I be a sinner I must go seek out him which may iusti fieme if I be full of disordered passions grieuously loaden with the weight of my sins to whō should I runne for ease but vnto thee who only canst wilt helpe me Farre greater are my sinnes than those of MARY MAGDALEN a more vgly Leper I am than he which came vnto thee and in my soule I suffer another manner of fluxe and farre more dangerous than that Woman I am also blind when I see not thee my true light I am lame when I walke not with paces of loue towards thee I am maimed whē I exercise not my selfe in good works doe not helpe my Neighbours as I ought And therefore al these my necessities and infirmities doe force me to run vnto thee for helpe and remedye hauing confidence in thy goodnesse that as thou didst not reiecte them so thou wilt not reiect me because thou saidst with thy most holy Mouth That those which come vnto thee thou wilt neuer cast forth The Praier WITH verye great reason sweete LORD that holye Prophet astonished at thy great goodnesse and at thy exceding loue which thou bearest towardes man spoke those wordes Quid est homo quia magnificas eum aut quid apponis erga eum cor tuum What am I O my God of what worth or merite that thou the most blessed most glorious God who hast no neede of me nor of anye thing of mine shouldest haue me in such estimation procure in all manner possible to exalt me and magnifie me communicate thy selfe what soeuer is thine so liberallye vnto me What am I but a little dust and ashes And if I will compare my selfe vnto the height of thy Godhead I shal vtterly fail in my sight knowe my selfe altogither to be nothing And yet notwithstanding behold thou inclinest the heauens and voutfafest to come vnto me to repaire the ruines of my Soule and to washe awaye not with the water of the Red-Sea but with thy owne Blood my filthinesse to satisfy my deadly hunger not with the Manna of the desert but with thy owne supersubstantiall most Diuine fleshe If that good Centurion whose faith thou preferredst before all Israell vnderstanding that thou wert comming vnto him thought not himselfe worthy that thou shouldest come neere vnto his house and thy holy Forerunner which was sanctified before hee was borne then whom amongst all men there was not a greater when hee sawe thee come vnto him did prostrate himselfe with so great humility at thy feete saying Tu venis ad me How much more I miserable wretche all borne in sinne and of so many seuerall ingratitudes and offences towardes thee as haue beene thy benefites towardes me which I haue repaied with so vnworthy exchange I which for my wickednesse am not worthy to lifte vp my eies vnto Heauen nor that the earth should vpholde me and if thou wouldest enter into iudgement with me all the paines of this and of the other life were not sufficient for to punishe the thousand part of my demerites thou comming with so great loue and gentlenesse vnto me ought to prostrate my selfe vnto the earth yea if it were possible to lay my selfe vnder the earth with farre greater reason and maruaile crye out Domine tu venis ad me O LORD dost thou come to mee I am not worthy that thou enter into my House but speake but one only Worde my Soule shall be safe