Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abandon_v	soul_n	trial_n	42	3	10.9512	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35302	A dayly exercise of the devout Christian Containing several most pithy practices of piety; in order to live holily and dye happily. Published by T.V. Monk, of the holy order of St. Benedict.; Dayly exercise of the devout Rosarists.	T. V. (Thomas Vincent), 1604-1681.; A. C. (Arthur Crowther), 1588-1666. aut	1673 (1673)	Wing C7409B; ESTC R216327	226,320	582

Custody of my self from future fallings an heroick Contempt of the world a compleat Conquest of my passions a zealous Imitation of thy exemplary life and conversation an entire Accomplishment of my Vows an absolute Mortification of my self-will a willing Readiness to dy for thy love and honour a final Perseverance in grace and good works a happy Departure of my Soul out of this World with my perfect Senses about me the holy Sacraments to strengthen me thy self O dear Jesu to comfort me thy sacred Virgin-Mother with the Saints my particular Patrons to pray for me and my good Angel to conduct me to Eternal rest Eternal Life Eternal happiness 17. A Prayer to our Good Angel O Holy and happy Spirit who by our Merciful Creators appointment hast been my faithful Keeper my friendly Comforter and my charitable Protector since the first instant of my Birth until this present Moment I humbly beseech thee to continue thy care and custody over me in all places in all company upon all occasions Preserve me O my Good Angel Defend me and deliver me both whilst I sleep and when I am awake from all Diabolical Incursions from all evil Temptations from all Dangers of Soul and Body and from a Sudain and Unprovided Death Be thou graciously pleased to represent my Wounds my Wants and my Wishes to our common Lord and Master and obtain for me thy poor Pupil Courage to overcome my Self and strength to get a compleat Victor over Sin Satan and Sensuality Especially if there lurks any secret Crime in my Conscience obtain for me Light to discern it a Will to detest it Time to confess it and Grace to amend it Abandon not my poor soul I beseech thee O blessed Spirit for the Love of sweet Jesus who hath not spared his dearest blood and Life to save it but remain constantly faithful favourable and friendly unto me all the moments of my life and take a special and particular care and charge of me in my Deaths last gasp and Agony Defend me then in that dreadful hour O powerful Guardian from the fury of my sworn enemy and convey my departing Soul into the bosome of my dearly beloved Lord and Maker there to praise him with thy self for evermore O my Good Guide I again and again iterate this my humble and earnest suit beseeching thee neither to forsake me during this transitory Life nor to forget me when all the world will leave me that through thy safe and secure Conduct I may so pass through the wearisom troubles of this earthly Pilgrimage as that I may find Eternal rest in the heavenly Paradise Amen The Conclusion of the whole Work Being an Epithalamium or nuptial Entertainment of the amorous Soul ravish'd in comtemptation of the reciporcal Affections Mercies and Benefits of her Bridegroom upon those words of the Canticles Dilectus meus mihi ego illi My beloved to me and I to him 1. O Lord of my love love of my life and life of my Soul How amiable art thou remaining in thy self within the boundless limits of thy own essential Perfections and how admirable art thou issuing forth of thy self to diffuse abroad thy goodness and communicate it to thy Creatures Witness this large and lovely Univers fram'd of norhing by thy Omnipotent Finger whose beauty and excellency more appears in Man alone than in all the rest of its united wonders and prodigies Man that miracle of the World and Master-peece of Nature in whose Creation thy love goodness and mercy can never be suffciently admired and magnified 2. And when this prime Creature had Alas soon after its first production lost its original Perfection by violating thy precept thou wert graciously pleas'd O great and glorious Soveraign out of the tenderness of thy Compassion towards man this poor Criminal to give him as it were a new birth a new being a new creation in a manner far different in a way much more admirable with an affection infinitly exceeding the former For thy self O prodigie of goodness becam'st man for his love and enchargedst thy own shoulders with all his sins pains and miseries to set him at his ease freedom and liberty Yes O my Lord and Lover thou becam'st man even like me in all things Sin only and ignorance excepted which were incompatible with thy goodness and wisdom and which thou camst to destroy and cancel thus ennobling my Nature by uniting it to thy Divinity sanctifying it with thy Justice enriching it with thy Grace instructing it with thy Doctrine strengthning it with thy Example rescuing it from servitude restoring it to its lost title of Gods Child and rendring it capable of Eternal Glory 3. O my God! how greatly do I feel my self obliged to love thee in consequence of this large liberal and signal favour T is a chain which so strictly tyes me to a reciprocal affection that it infinitly exceeds all the expressions of my ravish'd tongue heart For what had I poor wretch alas what had I O my glorious Creator and gracious Redeemer whereby to help my self and what have I yet whereby to prevail against my potent adversaries the World the Flesh and the Devil but only thy self and what thou hast freely given me who art my only strength support and succour 4. When therefore I look into the furnace of thy love O my Lord Jesu and behold thy personal descent from the Eternal Fathers bosom to cloath thy self upon earth with a parcel of our poor Humanity for the redemption and salvation of my Soul surely this only contemplation fills my extasi'd heart with unspeakable admiration and not only excites but inforces it to love thee most ardently and were it capable even infinitly and eternally 5. But if for one only effect of your amorous bounty I feel my self thus powerfully obliged to expand my Soul before thy sacred Majesty how much more should I do it in contemplation of all thy united gifts graces and benefits abundantly contain'd in thy blessed humanity whereby thou becamst our temporal Redemption and my eternal Salvation Should I not much more ardently pour forth my self before thee in respect of so many ravishing motives and yet much more and more in respect of thy Self O my sweet Lord and Lover than of all these amorous effects of thy Mercy who art now my All art to be my All in all for all Eternity in thy accomplish'd and consummated Beatitude when after the painful assaults languors of this life I shall remain in thee by thee for thee a happy and triumphant Conqueror over my self and all my enemies 6. Whence is it then O my Love and my Life that my Soul melts not away in the fires of thy sweet Affection How comes it to pass that my whole pleasure is not in loving thee intirely ardently indeficiently Why is not my uninterrupted thought song and saying My beloved to me and I to him since thou thus forcibly constriuest as it were and enchainest

other thoughts out of your mind settle your self by a serious application of your spirit to the Examination of your Conscience making use if you please of some one of the Methods hereafter described in the particular directions for Confession But beware 1 of over-much earnestness impression anxiety or disquiet in your examination 2 of over-much scrupulosity contenting your self to remember the greatest and most dangerous hiding the rest of your Venial sins in Christs sacred Wounds and drowning them in his precious Bloud 3 of over-much tediousness like those weak spirits who to make an eight days-Confession must have four hours time of Recollection and are troubled when it is denied them for surely the discussion of the Conscience is not to be measur'd by the length of time but by the attention of the Spirit 4 Be sure to Confess nothing but that for which you are sorrowful and which you purpose to amend 5 In defects and imperfections mention only such in Confession as you desire to correct in your self and the rooting out whereof would make most for the encrease of your peace of humility of purity of heart and liberty of spirit 6 Above all things beware you go not to Confession pro forma out of custom or for company for such persons seem scarcely to detest Sin sufficiently nor purpose amendment resolutely and consequently put themselves in danger of committing a Sacriledge by coming to the Sacrament indisposedly 7. Having made your Examination of Conscience forget not to frame an Act of Contrition detesting all your sins in general and those in particular which you have now remembred and remarked in order to your present Confession In Confession 1. YOur Confession is to be accompanied with these Five qualities and Conditions which are necessarily required to make it valid and effectual The First and principal condition of a good Confession is Integrity that is You must exactly entirely and sigillatim says the Council of Trent one by one accuse your self of all your Mortal Crimes with their number and aggravating circumstances be they never so secret so infamous so enormous be they Interior in thought or Exterior in word or action be they hidden or manifest for who so conceals any one Mortal Sin either through shame or through malice or through his own culpable negligence and want of due examination invalidates his whole Confession turning it to his own Confusion and of the Sacrament making a Sacriledg The second Condition is Humility that is you must humbly acknowledg your selves culpable and not excuse your crimes or cast your faults upon others upon the occasions upon the temptations c. The third Condition is Clearness of expression that is you must deliver your Confession in such distinct and intelligible words as may make your Sins plainly understood and the state of your Soul clearly known to your Confessor who sits in that Tribunal delegated by the divine Majesty to judg of the Penitents Conscience The fourth Condition is Simplicity that is you must declare your Sins truly nakedly inartificially and undissemblingly without multiplicity of words circumlocutions exquisit phrases fruitless repetions and unnecessary circumstances especially in Venial Sins for all this doth but disguise confound and obscure the Confession The fifth Condition is a sense sorrow and feeling of your Sins heynousness that is you must put on the person and posture of a devout modest poor Criminal appearing before his dreadful Judg imitating the Publican who sighing from his heart casting down his eyes and smiting his breast deem'd himself unworthy all grace and favour 2. From which Conditions you may easily gather what abuses you are to avoid As 1. You must take heed of going to Confession like some lewd Libertines who by their light carriage and laughing countenance shew how little serious they are in a matter of so great moment 2. Let not your Confession consist of Negatives tiring your Confessors ears with these like fruitless and superfluous expressions I have not lov'd and serv'd God as I should I have not pray'd so fervently frequently faithfully as I should c. Surely the heavenly Citizens might say as much and were you guilty of no heavier Crimes you might deserve to be plac'd upon the Altar as most worthy of a Saints honor and worship 3. Vse not Indefinit terms in relating your Sins like some who will say Persons in my place of my calling in my condition do somtimes tell untruths People are apt to hear and speak some words of Detraction c. For your Confession must be personal and your accusation must be limited to your own particular action 4. Beware also of these like conditional ways of accusation If I have sworn ly'd detracted I ask God pardon For your Confession must be absolute and positive 5. Nor let your Confession consist of Generals by saying I have been proud idle envious c. Neither imitate such as having little to say by reason they want a true self knowledg or have fail'd to make a due Examination of their Conscience accuse themselves of Tepidity indevotion infidelity in answering to holy inspirations c. For you are to particularize the number and circumstances of your Crimes and declare that single action or omission which is sinful 6. Do not indiscreetly declare a third persons fault or imperfection to palliate or extenuate your own crime saying I have a Husband a Son a Servant so froward troublesom unruly that I am somtimes urg'd to Anger and impatience c. For this is not to accuse your sins but excuse your self 7. Much less are you to express your great offences in extenuating terms by saying I have let slip some Idle words and they were somtimes tending to dishonesty or detraction For this is to cover the Crime and to commit a Sacriledg 8. Avoid these two extreams Of speaking over-lowd least others may hear you or over-low lest your Ghostly Father should not understand you 9. Abuse not your Gostly Fathers years and patience and indeed the Sacrament it self with Impertinencies or any thing whatsoever concerns not your Conscience For to talk during the time of Confession of trivial temporal or indifferent businesses which may be deferred is to prophane the sanctity of this high Tribunal 10. Imitate not them who whilst they are at Confession gaze up and down play with their Beads or Fingers and relate their Sins with as little feeling as if they recited a Romance For the exteriour disorder and irreverence declares the interiour indevotion and negligence 11. Run not to every new-coming Priest like some vagabond spirits who no sooner hear of a holy devout spiritual Confessarius but presently they have an itching desire to make a trial and tast of him For this savours over-much of Curio●…ty and Levity 12. Leave not your ordinary Ghostly Father without a just warrantable occasion and necessity Much less should you do it when you have committed some extraordinary Crime for fear of incurring his ill opinion