Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	eternal_a	holy_a	son_n	7,025	5	5.5036	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17282	The practice of meditating with profit The misteries of our Lord, the Blessed Vergin & saints. Gathered out of diuers good authors, and published by the very Reuerend Master Iohn Alberto Buronzo, chanon of the cathedral church of Verselles. Reuiued and augmented by the same author, & translated into English by a Father of the Societie of Iesus.	Berzetti, Nicolas.; Talbot, Thomas, 1572-1652.	1613 (1613)	STC 4125; ESTC S104826	77,217	308

aeternae the brightnes of eternall light a light most shining bright without mixture of any darknes a spirit act most pure well was it said by thy most blessed sonne Beati mundo corde quoniam ipsi deum videbunt Blessed are the cleane of hart for they shall see God For the holy Prophet well knew what they nature was how perfect how farr frō compositiō of any matter be it neuer so pure or mixtur of any thing whatsoeuer And how much more cleare is it thē the clearest cristal how much more shining then the sunne it self and therefore he required that he that would behold thee should with the purity of his hart proportion himself the best he could to that infinit purity and brightnes he was to veiw So that I cannot but yeld due praises vnto thy maiesty for that thou doest require at my hands this purity of works and cleānes of thoughts if I wil raise vp my hart to treat with thee The nintenth is by way of Benediction Blessed be thou o my Lord a thousand thousand times blessed be thou o my God aswel for that thou doest so much loue purity and sanctity of life that thou doest only graunt thervnto accesse vnto thy self as also for that thou doest teach me that I labour to procure it if I desire to become thy friend Benedictus Dominus Deus meus qui doces manus meas ad praelium Blessed my Lord God who doest teach my hands to fight against the impurity of thoughts against the vanity of workes against euil intentions and against imperfect actions Benedictus Dominus Deus meus Blessed my Lord my God The twentith is by way of Reprehension But thou o my soul what doest thou al this while foolish and malitious as thou art how often hath this thy heauenly master taught thee alredy the same doctrine and thou by thy sluggish slouth as to say more plainly that which is true by thy most peruerse and croked disposition thou wouldest neuer vnderstand it or rather thou wouldest neuer attend sufficiently that thou mightest conceaue it rightly How oftentimes hath he said vnto thee in thy hart that thou hadst not so right intentiō in thy workes as thou shouldest haue Ho● often hath he obiected vnto thee th● thy thoughts and desires were not pure and cleane but impure mixed wi● falshood and doublenes For although thou didst affirme that thou hadst a d●sire to attend to Gods seruice and treating with his Diuine maiesty and banish from thee al other things th● might hinder thee from so doing the hadst notwithstanding other design●ments in thy hart The twentith one is by wa● of Prosopopeia or suppositiō 〈…〉 a person induced to speak B● this had beene a lesse euel if it had h 〈…〉 ned only at such times as thou hadst 〈…〉 receeued so much light and so many ther fauours from almighty God but t 〈…〉 worst is that his most wise and alse 〈…〉 ing eye discouereth plainely euen to the hower that thou art the same that the wert before Harken harken what saith to thee at this present complayning of thee Thou sonne of man or rather thou sonne of God for so in deed I haue loued thee like my child and haue cherished thee like my child and haue conserued thee like a thing of mine euen like the sight of mine eye vt quid diligis vanitatem quaeris mēdacium Why doest thou loue vanity and seeke a ly Thou saist in deed thou wilt often treat with me that thou wilt haue nothing to doe with any but with me that thou wilt put al thy delight in standing in my presence that thou desirest to haue me for thy father thy mother thy maester thy friend thy beloued thy meat thy glory and breefely al but for al this I see that deligis vanitatem et quaeris mendatium thou louest vanity seekest a ly VVhat ●s it els to liue to be esteemed good and ●oly which thou doest ioyn with the desire to treat with me but diligere vanitatem to loue vanity what els to haue a wil that others speak wel of thee and say thou art a saint but quaerere mendacium to seeke a ly take away therefore cast from thee this iniquity out of thy desires if thou wilt that I accept thee take vnto thee the pure desire of my glory for scope of thy affections if thou desire that I assist thee to attayn them The to and twentith is by way of Menacing or threatning Did not I tel thee o peruerse soule that thou knowest not how to cast from thee the impurity which thou hast in thy desires and that thou hast alwaies some other designes although thou say thou wilt haue no other but according to the wil of God And when wilt thou once resolue to doe as thou oughtest When wilt thou vnderstand and be made throughly capable that God wil not admit any company in thy hart together with himself Thou must not think that he is like to Dagon who accepted willingly the ark of God to be with him in his temple no he is like to the arke which could not suffer that Dagon should stand and rest vnmayned in his presence he He alone sufficeth to fil thy hart and many thousand harts and to content them fully why doest thou not then as yet vnderstand this verity and doest not thou remember that God doth possesse thee only Intellige intellige haee qui obliuisceris deum nequando rapiat et non sit qui eripiat Vnderstand vnderstand these things thou that forgetest God least sometime he take thee violently and there be none to deliuer thee Certayn it is that if thou doest not performe thy duty he wil take thee and chastice thee according to thy merits and then of imperfections This is indeed thy manner of proceding the way which thou lightest into euer and a none and when thou hast done thou doest please thy self and deceiue thy self therin as if by a good desire which thou hast together with so many imperfections thou wert already arriued to the third heauen Haec via tua scandalum tibi This thy way a scandal vnto thee These are thy proofes and thy prouesse wel worthy indeed of a person that makes shew as though thou wert spiritual postea in ore tuo complacebis and afterward in thy mouth thou wilt take pleasure flattering praising thy self as though thou didst walk vprightly and with great feruour in the way of heauen The foure and twentith is by way of Zeale Be thou therfore now at lenght ashamed and haue thy self in disdayn for that liuing as thou doest thou darest yet ambitiously pretend the friendship of God And why art thou silent then o my God how canst thou endure to see so great bouldnes and arrogancy Deus quis similis tibi O God who is like to thee what man in the world could endure to see continual iniuryes done to his face and to see a

ioy whilst he washeth the feet of al but in particular the feet of Iudas the Apostles deuotion whilst they communicate and the greefe they haue at the treason He shal smell the sweet odurs placed by the goodman in the dyning roome the sauour of the meat the il sent of the feete of the Apostles fouled with dyrt but especially the filthy feet of Iudas the foulnes of the water where with they were washed the il sauour foule smel of the whole person of Iudas the good odour of the courtesi of the goodman of the house as also of the charity and humility of our Sauiour of his most sacred body and bloud of the de●otion of the Apostles of S. pe●ers remitting himself vnto the wil of our Sauiour the il smell of Iudas sinns in particulare of ●is coueteousnes obstinacy With the sense of touching he ●hal help to prepare the supper shal wait at the table he shal ●ouch that couldnes of the A●ostles feet who are sad and a●onished at the newes of the reason he shal kisse the feet of ●is beloued Iesus and embrace ●●hem he shal wash them with ●ares dry them he shal help 〈…〉 wash to dry and kisse the feet ●f the Apostles and of Iudas al● he shal touch the roughnes of 〈…〉 das feet the heat of those co 〈…〉 teous desires inkindled in his them al down backward vppon the ground letting Iudas approach receiuing his kisse and hauing aduised him of his errour he permitted himself to be apprehended bound like a theefe 2 bound and enchained he was abandoned of al his disciples he receiued many blowes sporns buffets he was with violence drawn by vneuen troublesom waies he was in likelyhood oftē thrown on the ground and trayled theron he was in a manner cōtinually deridded of the officers others who eyther by chaunce passed those waies or else came of purpose out of theyr houses hearing the noise made in the street he was led to Annas house the fatherinlaw to Caiphas where by him he was expected with others his equalls in malice and hatred to thy afflicted Lord. 3 Iesus being arriued at the house of Annas wholy wearyed and misused was derided by him and others there present they reioyced that he was fallē into theyr hands the souldiars and ministers vaunted of theyr valour in apprehending him they vpbraided his power miracles and the like c. TVESDAY The third voyage from Annas to Caiphas 1 THy Lord Iesus being thus il and scornfully handled was bound a new and that more straight hastely and after a cruel manner was with rumore of Iesus his apprehension spread farr abroad therfore he was accompaned of many in this his voyage not for compassiō of thy afflicted Lord but most of them with theyr opprobrious mocks increasing his affliction in this also was he misused euē as in his other voiages and peraduenture worse to the excessiue greefe of his most greeued mother who peraduēture might meete her beloued sonne in this his so doleful iourney 3 He was curteously receaued of Herod with no smal disgust of those who led him thither he was there with great instance demaunded of many matters in particular to work some miracle but he condemning with his silence Herods curiosity and being vehemently accused of the cheefe priests and scribes was despised of the King his Court and esteemed for a foole was contemptuously cloathed in a white garment FRIDAY The sixt voyage frō Herod to Pilat I PIlate and Herod being becom frends who were before enemies Iesus was sent back againe to the President in that white vesture was therfore with more liberty outragiously abused by the way both of the officers others what through feblenes being not able to sustayn himself as also through the fiercnes of his enemyes was often trayled on the ground as we may piously and with reason suppose a new and more outragiously dealt withal then euer before he was led to Mount Caluary with great ioy and exultation of the wicked and no lesse sorrow of the iust good persons especially of his distressed mother and of his afflicted deuoted freends he fel oftētimes vnder that heauy burden but was at last assisted by Simon Cireneus in the cariage of his Crosse 3 Arriued at Mount Caluary he was entertayned with wine mixed with Mirh he was stripped naked and nayled to the Crosse with much stretching of his armes leggs to fit them to the holes already made in the Crosse so nayled was raysed vp in the midst of two theeues whilest he liued on the Crosse he praied to his eternal father for himself his Crucifiers he commended his B. Mother to S. Iohn and him also to his mother he promised paradise to the good theefe he shewed that he indured great thirst that the prophecies were fulfilled he recommended his spirit to his father and crying with a loud voice yeelded vp the ghost After his death his blessed side was opened with a speare he was acknowledged for God by many declared for no lesse of the insensible creatures in the best manner they were able FINIS Praises be to God to the B. Virgin and to al Saints A TABLE OF THE CONTENTS OF THE CHAPTERS CONTEYNED In this booke CHAPTER I. REmote Preparations pag. 1. The neerer Preparations pag. 2. Immediate Preparations pag. 7. CHAPTER II. THe manner of presenting our selues in the presence of Almighty God pag. 9. Fiue wayes how to frame the presence of God pag. 11. Obseruations for the better conceyuing the presence of God pag. 14. Actes to be produced after this of the presence of God pag. 17. Preparatory prayer pag. 21. The first preamble p. 22. said exercise of the powers p. 271. The last Colloquiums or speaches of meditation pag. 278. CHAPTER III. THe examination of the manner which hath beene vsed in meditation pag. 284. Of Distractions pag. 286. Of Consolations pag. 292. Of Desolations pag. 293. Of fertility Aridity in time of prayer pag. 295. Of the lights pag. 297. Of Affections pag. 299. Of Purposes and Resolutions p. 300. Of the poynts worthy to be noted pag. 302. The māner of noting the fruits p. 304. THE PRACTISE OF Aplying the fiue senses CHAPTER I. Preparations pag. 312. CHAPTER II. THe presence of God preparatory prayer and praeludiums p. 315. The exercise of the senses p. 316. The manner of exercising these senses pag. 317. The obiect of the senses And first of the sight pag. 322. Of the hearing pag. 325. Of the taste pag. 327. Of Smelling pag. 328. Of Touching pag. 328. Obiects metaphorical and spiritual pag. 330. Things to be obserued in this aforesaid exercise pag. 332. The last Colloquiums pag. 334. CHAP. III. WHat is to be done after the applycation of senses pag. 336. MAtter of meditation for euery day of the weeke pag. 338. The first voyage from the place of his last supper vnto the garden p. 339. The forme of gathering the persons words and workes for the poynts of meditation pag. 341. These be the workes which are wrought pag. 345. The forme of drawing matter for applycation of senses pag. 348 The second voyage from the garden to the house of Anna. p. 359. The third voyage from Annas to Caiphas pag. 361. The fourth voyage from Caiphas to Pilate pag. 363. The fift voyage from pilate to Herod pag. 365. The sixt voyage from Herod to Pilate pag. 367. The seauenth voyage from the pallace to mount Caluary pag. 369. FINIS