Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	according_a	act_n	activity_n	29	3	11.1449	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52343	Of adoration in spirit and truth written in IV. bookes by Iohn Eusebius Nieremberg native of Madrid. S.I. And translated into English by R. S S.I. In which is disclosed the pith & marrow of a spiritual life, of Christs imitation & mystical theology; extracted out of the HH. FF. & greatest masters of spirit Diadochus, Dorotheus, Clymachus, Rusbrochius Suso, Thaulerus, a Kempis, Gerson: & not a little both pious & effectual is superadded.; De adoratione in spiritu et veritate. English.	Nieremberg, Juan Eusebio, 1595-1658.; Strange, Richard, 1611-1682.	1673 (1673)	Wing N1150A; ESTC R224195	255,001	517

would seem a mote but a mere nothing O my hart why art thou not extasied with such amiablenes and set on fire with such an abyss of light o my hart thy hardnes and heavines is greater then one of iron if this immense loadstone of love do not elevate and attract it But art thou perchance o Lord that clarity and seemlines which I conceit in regard of which so great light of the sun or an Angel multiplied to such an infinity seems no more then darknes no but thou art infinitly seemlier nor after so great light do I see thee though thou be most refulgent I only know that that refulgency is not thee because compared to thee it is darknes but what a one thou art is wholly unknown to me thy light dazlingly blinding me and the brighter it shines it leaves me in greater darknes But I never behold thee more clearly then in this mist nor do I find true day that is the ancient of dayes but in this night at noon day clear to me by reason of its obscurity and mid night O eternal love take now my hartand all my love But why do I say take it if thou hast forcibly siezd it why commandst thou me to give thee my hart if thou hast already robd me of it not in one hair or one eye of thine but in my blindnes and the hair-braindnes of my extravagancies Thou hast robd me because so great thou art that I cannot discerne thee thou hast robd me because though I so contemptibly dwarfish have offended thee thou so majestically great covettest to be loved by me But thou o Lord who hast wounded my hart with thy goodnes must out of the same power into it the oyl of thy mercy that it may be a healing salue to the wounds of my sins O hidden God if thou even in this ignorance of thee be pleasing to me above all I know what wilt thou be when I shal know thee intuitively and face to face in thy clear sun shine Sieze and dispoil me of my hart take all my wil never restore it to me again permit not a knife to be in the hands of a mad-man but reserve to thy self mannagement of it for what remains for me in heaven or what do I covet besides thee on earth I rejoice that my hart faileth me because thou hast taken it from me Let my hart be alwaies upon thee because my treasure is placed in thee O truly God of my hart because now thou art Lord of it but because thou art mine though my hart hath faild me yet a better then mine wil not thou wilt supply its room thou o God art my hart thou art that part which hath faild me To witt thou shalt be my hart eternally therfore supply for the functions of my hart Thou canst actuate my wil for me provide what thou knowest expedient in my behalf it shal only be my task and emploiment to love thee Thou shalt love me insteed of my self that all my love may be wholly bestowed on thee in such wife that self love may no way impede me O happy loss of my hart if God supply in lieu of it The last Chapter Of the superessential light of the most B. Trinity O Most clear shining light of the divine Vnity if thou be so great that thou dazlest the eyes even of the strongest understandings by thy dim shadow appearing in creatures and renderst them more purblind then the sun beames do the owl what an abyss of light wil invest thee in thy Trinity a shadow wherof is not afforded by creatures but it was to be reveald by IESVS if thou be here so refulgent to our eyes how wil these splendours of sanctity which never break forth shine within thee if the shadow of thy unity be so illustrious how radiant wil the light of thy Trinity be which cannot be shadowed O most lightsome darknes when some clarity of such a mystery is communicated to a soul that light is an abscurity because a soul sees not it self but is lost as in a maze Like as one that walk in darknes knowes not where he is so the mind surprizd in that light is ignorant what becomes of it self and having regaind it self in that brightnes which must needs be so it being in God there it looseth it self because it finds God which happens when being sequestred from the traffique of inferiour objects and becoming conforme to Christ crucifyd by a constant mortification and crucifixion of its wil it fixeth an undazled eye and humble mind upon the stupendious secret of the Trinity there it rellisheth life in its original purity as in its fountain there it admires the nature of a most simple simplicity in all points consonant with a Trinity When we know any thing worth our admiration we are touchd with a pleasing desire of beholding it What more admirable and consequently more pleasing then to know that most simple unity into which the Trinity of Persons combines it self as also that Trinity which a most simple simplicity doth not destroy Vnity doth shine distinctly in the Trinity the Trinity for as much as it relates to what 's within is conspicuous in Vnity The Father is the source of the Son the Son issues from the Father according to the distinction of a Person and remaines in him according to the unity of Essence from the Father the Son proceeds the H. Ghost and his substance remaines both in Father and Son where a Trinity hinders not Vnity nor Vnity impedes Trinity yea where Trinity furthers Vnity and Vnity favours Trinity Therfore God is more one because he is also three What more pleasing then to see those things mutually conspiring which seem repugnant to one another There would not be in God the greatest simplicity imaginable unles there were the greatest efficacy there would not be the greatest efficacy unles there were a Trinity of Persons there would not be a Trinity of Persons unles there were an Vnity of Essence The divine simplicity is so far from obstructing a Trinity that both Trinity contributes to unity and a most united Vnity requires a Trinity Therfore the more simple God is in his nature the more is he triplifyd in Persons and as no greater simplicity is conceptible then that of the Divine nature so there can be no truer distinction then that of the Persons in that Vnity The more things partake of simplicity and purity the more efficacious they are according to the tenet of Philosophers Because fire shares more eminently of these two qualities it is the most active amongst the elements and upon this score the heavens more then sublunary natures and spirits then bodies Vertue the more it is united and condensd the more forcible it is in its operations and the more simple a thing is the more it hath of the forme which is both its act and activity now in an infinite simplicity which is a most pure act and

to aym at nothing more then mortification pennance fasting prayer carrying our cross this through the course of our whole life he wil soon discover him no sectarist who dares scarse so much as talk of these things much les teach or practise them but a Roman Catholique who alone owns them both in doctrin practise as the chief meanes to Christian perfection Nor wil any body think I be so inconsiderately over-byassd as to take any prejudice by these expressions o infirm spirit pusillanimous spirit which here and there he 'l meet with T is true by the abuse of this our age they sound not so wel with us through the default of those who have renderd both them and themselves ridiculous yet the words like wine are good enough nor any more then that for the sophistication or abuse of some to be mislikd consider also that the Authour is a forraigner with whom they carry no such note nor did I deem it necessary to change them His industry in the compilement of this work seems by his own confession to have been very extraordinary he not sticking to aver that it was the fruit of all his labours the hony-comb of al his studious endeavours while bee-like he suckd from each H. Father Master of Spirit as from so many delicious flowers what he found in them rare and exquisite with these truths maximes as with so many pretious stones he has paved the way to perfection digesting them into that triple path which according to its great masters leads therto to wit purgative illuminative unitive in the first after he has told us what it is to adore God in spirit truth without eyther fanaticisme or duplicity he gives us the lively resentments of a penitent hart while it rock-like struck with the rod of the cross dissolves into the waters of a profound compunction Amidst its sighs and teares he conducts us on towards the second by true fruits of pennance love of God contempt of the world through all the oppositions of self love worldly concerns contrary temptations By degrees he leads us out of the desert of sin into the land of promise and the darknes of Aegypt into the fair sun shine of divine grace and here that light offers himself for guid which illuminates every man coming into this world we know that who ever followes him walks not in darknes For what doth this path aym at but a perfect imitation of his life by a constant treading of those sacred footsteps of vertu which he left deeply imprinted by self-abnegation humility patience meeknes poverty persecution all those which compleat a totall fulfilling of Christian justice perfection That this may be the better accomplishd he spends no les then a whole book to wit the 3. in teaching us how to discharg our duty in order to the aforesaid imitation by a most perfect practical performance of our daily actions And not without good reason since the whole is but the result of all particulars which if perfect the other can scarse suffer any allay he that performes his daily actions perfectly treads a sure path to perfection whosoever aymes at it without this medium shoots at random like a blind archer All these are works of light this according to the Philosopher being productive of heat they dispose wonderfully to the 3. path which leads a soul thus affected to a strait union the true lovers knot with almighty God And whether should such a bird of Paradise so disdaigning earth so enamoured on heaven so wingd with charity fitted for the flight soare but up to the bosome of God himself where nestling as in its center it may say with H. Iob in nidulo meo moriar This is the last complement of a vertuous soul in this life the purchase of its labours and fruition of desires where its activity becomes passive and its task with little Samuel is only to say Loquere Domine quia audit servus tuus nor yet can it be said to be idle For he teaches not a lazy love but operative and masculin a love that loves to be in the sun and dust bearing the heat and weight of the day in carrying its cross and yet wel knowing even in these how still to enjoy its beloved And in this spiritual journey which certainly tends to a Vade in pace and arrives to that peace of God which passes all understanding directs the traveller not through any extraordinary paths or by new and uncouth lights but teaches him to take the roadway of the cross in the broad daylight therof following him who said I am the way and this by a profound contempt of himself as wel as all the things of this world by an entyre mortification of his passions subduement of his wil to the wil of God by a curbing of his appetites mastry over self love command over sense and much more over sensuality and by such steps the truest steps of love and to it assisted by a daily recognition of the divine benefits towards man so unparallelld and inestimable he leads him up the mount of perfection Which journey though it be not performd without great extente of time labour and contradiction yet having once surmounted the difficulty and its top raysd now above all wind and weather in what a peaceful calme doth he find himself few believe this besides those that experience it and therfore it is but lost labour to insist upon it yet I dare say its joyful contentivenes exceeds the gust of the most affecting pleasures the world affords But these are onely the entertainments of choyse soules the perfect I can say to the comfort of all that the work it self affords both effectual helps to perfection and a certaine redress for spiritual maladies in what kind soever they be For the peruser will discover in it a rich mine of heavenly treasures a new dispensatory of celestial recepts antidotes against all the poysons of sin and an Armory of defence to shield him from the assaulting enemy Which though it was writ for himself a Religious man and by its sublimity may seeme proper for that state yet it is of that latitude capacity that even seculars if they be but vertuously disposd to the service of God may plentifully reap benefit by it nor would I wish any body upon this score to harbour a prejudice against it Thus much being sayd of the matter weightynes of his discourse I must now in a word touch also the manner His way of arguing is solid and witty but he has no regard at all to evennes of stile or quaintnes of expression speaking as we say a la negligence as to both like one that study's more what to say then how and this it seems he doth on set purpose For in his Epistle Dedicatory which I omit as needles he gives account of it I write this memorial sayth he in a plain stile and without any

Men glory in those things of which they ought to be ashamd it lies against all experience in telling them that their riches wil be permanent since they pass through so many hands to come to them who now possess them It holds those things forth for good each one wherof is no less then a triple torment the number of evils and vexations are in such an excess that it affords more then two real afflictions for one seeming happines Ther 's no one thing of all we possess but rackd us with toile and sollicitude how we might compass it and having compasd it we are no les tormented with fear and iealousy of it and when it is lost with grief for its absence and privation O heavenly truth what great God a mercy if I do not covet this meer chaos of deceitfulnes and vexation if I contemn for thy sake a thing so contemptible which were to be contemnd if not for it self at least for my self many heathen Philosophers quitted the world for their own quiet and why shal not a Christian do it for his and thy glory They left it because despicable in it self and why shal not we do it because thou art inestimable and the glory which we hope for invaluable Although the world were good yet it were folly to prefer it before that which containes all good The XI Chapter How Peace is to be obtained THou canst not live wel unles thou dye forthwith and overcome thy nature Thou canst not enjoy peace unles thou make war upon thy self this is the way to purchase true liberty Be readier alwayes to comply with anothers will then thy own thou shalt not know what it is to be at jars love rather to have little then much and thou shalt have no occasion of complaint chuse alwayes the meanest place and to be every ones underling and thou shalt scarse ever be sad have a desire to suffer and undergo somthing for thy IESVS sake and thou shalt think no body burdensome seek God in all things that his will may be fulfilld in thee and thou shalt never be disquieted If thou ought to accommodate thy self rather to anothers wil then thy own why not to the divine wil and rejoyce that it is fulfilld by thee keep these things in thy hart that thou mayst enjoy an uninterrupted peace True tranquillity of mind cannot be obtaind but by a contempt of the world and conquest over our selves This may be done two manner of wayes either by forcing thy self contrary to what seems good and delectable in the world and nature or by knowing them to be nought and weighing all things in the ballance of truth this latter way is the sweeter and more permanent although it must alwayes be accompanyd with a fervorous contradiction of our appetite He nevertheles who in faith and spirit is convined of the verity and vanity that is in things shal with much facility overcome himself and dispise the world Nothing conduceth more to a happy progress then to frame an unbyazd judgment of things and to relish them according to the doctrine of IESVS What hearst thou pronouncd by that most holy mouth of truth it self blessed are the poor of spirit blessed are they that mourn blessed are they that suffer persecution Why wilt thou esteem those things harsh and burdensome which the truth of God held and deliverd for beatitudes how canst thou avoid being deceivd if thou account those things evil which faith teaches us to be good and to render us happy we believe the mystery of the most B. Trinity because Christ reveald it to us the same IESVS also reveald that those things which the world so much abhors poverty sorrow injuries are not bad but good neither is he to be ratherd is believd in this point by him that knowes he taught so then when be teacheth the unity and Trinity of almighty God Let us then make a true estimate of truth and frame our dictamens point blank opposite to worldly maxims O eternal truth grant me grace that according to thy doctrin I may judg all temporal things meer lyes and those far from containing great good which bring so much hurt Grant me that I may not live in an errour by prizing those things highly which I ought to have in hatred If it be a matter of faith that poverty humiliation affliction are not only good but beatifying why do not I rather chuse to have litle then much to be dispisd then praysd to be afflicted then swim in delights He that walks in faith and truth accounting those things truly good which CHRIST judgeth such ought to be so far from being contristated for any want or vexation that he should covet them with his utmost desires and rejoyce in them and abhor wholy and not in part only all things which the world loveth and embraceth and admit and desire with his whole hart with his whole soul with all his strength with all his mind what soever IESVS loved and embracd Like as worldlings who follow love and seek with great earnestnes those things which belong to the world to wit honours fame and the opinion of a great name upon earth as the world teacheth and deceives them so those that make a progress in spirit and truth doe seriously follow love and ardently desire whatsoever is altogether opposite to these that is to be clad with the same livery and ensignes of contempt which the Lord of glory wore Insomuch that if it could be done without any offence of the divine Majesty and sin of their neighbour they would suffer contumelies false witnes affronts and be thought and accounted fooles they giving nevertheles no occasion of it because they desire to resemble and imitate in some manner the Son of God For this purpose let thy chief aym and study be to seek thy own greater abnegation and continual mortification as much as thou canst in all things Why wilt thou live in guile and deceit making no reckning of those things which God prizd and honored so highly that he thought them worthy of his best beloved and only begotten Son Verily although they were not ra●kd amōg good things yet for this sole reason that IESVS chose them for himself they are honored sufficiently and worthy to be sought by us with the whole extent of our hart and for this sole cause that he dispisd all worldly goods though men have them in so great esteem they are to be held base and infamous and deservedly to be abhord more then death it self IESVS overcome with love of us made choice of these things the world hateth and why shal not we for his sake at least accept them What do I say for love of IESVS we ought to do it for love of our selves He that loves his soul and his life let him love to dye even while he yet liveth If thou lovest life why wilt thou not rather love an eternal and happy one then this wretched and momentary