Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	answer_v	know_v	word_n	2,215	5	4.1186	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72089	The practise of Christian workes. Written in Spanish by the R. Father Francis Borgia, sometymes Duke of Gandia, and the third generall of the Society of Iesus. Togeather with a short rule, how to live well. Englished by a father of the same society. VVhereunto are adioyned certaine pious meditations vpon the beades: translated also out of the Spanish	Borja, Francisco de, Saint, 1510-1572.; Everard, Thomas, 1560-1633.; Cresswell, Joseph, 1556-1623.	1620 (1620)	STC 11315; ESTC S124739	63,056	286

profitable vnto vs and do bring with them lawfull contentment pleasure Otherwise they are chaunged into torment gall This good profitable and comfortable vse of Gods Creatures wil be much holpen and stengthened by the practise of the Coronaries which discouer their vtilities and domages obseruing well by way of prayer the truths which are adioyned vnto them and waighing the force of euery one of them in particuler and the consequence and connexion which they haue one with another to informe therby and actuate the vnderstanding and dispose the will to that which is conuenient For in prayer when the soule is more retired from corporall obiects and nearer to God many thinges are cleerly seene which otherwise for want of light may easily be mistaken and we are better disposed to heare what his diuine maiesty speaketh inwardly to vs as the Prophet sayd Audiam quid loquatur in me Dominus qui loquitur pacem in plebem suam 4. All Creatures represented to the sight as they haue their aspect so haue they their tongues and language And all the truths which we heare or read in bookes and the good or euill successes which happen to our selues or to others are so many words which God Almighty speaketh vnto vs by his Creatures And may all be occasion and matter of prayer 5. For Prayer is nothing else but a sweet conuersation with God author of all good gifts like vnto that which we haue with any other person beloued and of respect to giue him accoumpt of all that concerneth vs and to aske his counsayle in our doubts and help in our necessities or to giue him thanks for the benefits which he bestoweth vpon vs. 6. And notwithstanding God Almighty knoweth all that we can tell him and is much more ready to do vs good then we are to aske it yet it is his ordinary Law and a thing due to the greatnes of his gifts that we must aske them to obtayn them and being obtayned it is duty and iustice to giue him thanks Moreouer as a louing Father he delighteth that we haue often recourse vnto him and giue him particuler account of what we do and pretend And that we desire and reioice to liue always in his presence 7. So that without any other he which knoweth to chang the person and conuerse with God after the same manner we conuerse with men obseruing allwaies the reuerence due to so great a Maiesty shal be comforted with contynuall and profitable prayer and feele speedily the fruit therof in his soule 8. And because this may be done foure seuerall wayes there be also so many wayes of prayer to wit Naturall Doctrinall Supernaturall Mixt. 9. Naturall Prayer is so called for the naturall manner wherwith it is effected hearing and pondering with attention that which God speaketh vnto vs in his creatures or in any good booke which we read or otherwise as hath byn said And hauing pawsed a litle and considered therof let that which occurreth be giuen for answere playnly and deuoutly vnto God as if he were visibly present or any other person speaking with vs to whome we should giue answere 10. Doctrinall Prayer imployeth al the powers of the soule body and their acts Memory obseruing the Vnderstanding pondering the VVill feeling spiritually the Senses working the toung speaking to God of that matter which is proposed 11. And conformable to these acts may be made so many demaunds vpon euery one of the poynts of these Coronaries or vpon any other matter of meditation or prayer 12. As for example I will meditate vpon the first words of the third Coronary That God thought of me and loued me from all eternity Hauing recollected my selfe in his presence and formed an imaginary place to help me against distraction with other ordinary preparations I demaund first of my selfe VVhat is to be obserued in the words aboue said I answere An infinite happynes as if I had found a great treasure not knowing how much it is And to ground my selfe in this truth with a desyre to vnderstand it better goe forward to examine it in the point following 13. Secondly I demaund what is to be weighed considered in the same And I fynd An infinite worthynes and obligation to esteeme my soule as God esteemed it and to correspond to his loue with perpetuall thankefulnes and to keepe it with extraordinary care seeing he loued it from all eternity And for my better instruction I will take for counterpoize in this consideration the like particular loue of a Prince if it were possible to his seruaunt and how much the gratefull and discreet seruant would esteeme therof and how thankefull he would be for it to his Lord. And comparing it with this wherof we treate I shall find an infinite difference And in this place are to be weighed also the causes effects and circumstances of that which we meditate and would comprehend 14. Thirdly I demaund what must I feele in consequence of that which I haue obserued and waighed I answere A profound humility an enflamed loue inward griefe and repentance thankefulnes prayse ioy and circumspection bycause there is ground for all these affects and other such like confirming delighting my self in them with the power of my free will 15. Fourthly I demaund what am I to doe according to all this And I answere I will treate how to execute fruitfully the good purposes which our Lord inspireth me and apply effectuall meanes in particular to the end that what I haue purposed may be fulfilled in the best manner and in the best tyme possible c. 16. Fiftly I demaund what am I to say to our Lord concerning this point And I answere I will offer vnto him all my good purposes and desyres to be confirmed by him and treate with him of the meanes considered desiring him to direct me in them I will also represent vnto him my miseryes with shame and sorrow that I haue purposed many other tymes the like which I haue not performed And finally exalting the patience and mercy wherwith he hath suffered my negligence inconstancy I wil aske him forgiuenes from the bottome of my hart and what more he shall inspire into me And this may suffice for the second manner of prayer 17. The third which is Supernaturall is not subiect to rule bycause it hath the Holy Ghost for maister And comonly it is graunted to such as are very humble and deuoute and haue exercised themselues long tyme in these or like formes of praying or it is giuen in reward of some great tribulation suffered for God with patience or of some other notable and heroicall worke And then is secure of illusion when it moueth to do good works specially without feare when it is accōpanied with true humility for these be signes of the spirit of Christ 18. The fourth kind of Prayer is Mixt which in part is subiect to rule and in part is not In the second

a certayne displeasure against our selues and sorow for hauing so much offended the diuine maiesty as we haue declared in the second Chapter 3. We must conceyue a firme purpose of amendment for the tyme to come and of falling no more into syn and of shuning the occasions and dangers of syn 4. He that after examination of his conscience forgetteth in confession any mortall syn or he who is not sufficiently penitent for his faults or hath not a true desire to lyue better to abstayne from the vice or syn wherunto he findeth himselfe inclined is not wel disposed to receyue absolution of his syns and therfore the next tyme he commeth to confession he must reiterate such a confession that was defectiue in one of the three things aforesaid and moreouer declare and manifest to his ghostly Father that wherein he was faulty in his former confession because such a willfull fault is a mortall syn Hauing made choice of a vertuous prudent expert ghostly Father he must come vnto him with a right intention that is to be absolued from his syns and with a desire to manifest his whole conscience vnto him And further with great reuerence humility considering that as a malefactour he presēteth himselfe to his Iudge and to him who is our Lords Vicar on earth And aboue all he must come with great contrition for if he go only because it is expected or of custome he shall still continue in the same imperfections and in great daunger to be abandoned and forsaken of God During his confession being vpon his knees it is very good before he begin to make the signe of the Crosse crauing help of God to make a good confession and then to aske the Priests benediction saying Benedic Pater and then to say the Confiteor vntil he come to mea culpa It wil be good also in the beginning to declare the tyme when he was last at confession and if he hath forgotten or concealed any syn in the confession he made before and if he neglected to do the pennaunce enioyned him by his ghostly Father and then to prosecute his confession and to accuse himselfe of his syns To make this confession good and auaylable three things must concurre to wit Integrity fidelity and Obedience I will declare them To make an entiere confession a man must first manifest al his syns committed since his last confession lawfully made without concealing wittingly any mortall syn not only when he is assured it is such but also when he doubteth of it 2. He must declare them in particuler and euery one in it own kind in so much as it shoud not be inough for him to say I haue been luxurious I haue doen iniury to my neighbour c. but that he must specify euery particuler euery circumstance belonging therto 3. He must declare how often he hath committed euery mortall syn as neere as he may ghesse If he cannot ●ell the certaine number or neere vnto it he must tell how long tyme he hath perseuered in such a syn 4. He must also specify all other necessary circumstances to the end the quality of euery syn may be throughly known to his ghostly Father For he that by occasion of any confusion shame or such like respect maketh not an entiere confession according to the manner declared is not absolued before God and more then that he committeth a mortall syn which is called the syn of sacrilege because he committeth a great irreuerence against the Sacrament instituted by our Sauiour in so much as he is bound to reiterate such a confession and to make a repetion of all the same mortall syns that he then confessed and withall to declare in particular the syn of sacriledge that he formerly committed therein To confesse faythfully and sincerely he must first manifest his syns without dissimulation or hypocrisy wi●hout lying without making them greater then they be or extenuating making them lesse then they be and without excusing his syn contrary to the truth and without colouring it by fayre language or obscure words 2. He must take heede he confesse not his syns conditionally saying If I haue stolne c. I aske pardon for such a confession auayleth nothing but he must confesse absolutely vnles it be doubtful whether he hath committed such a syn for he must confesse that which is certaine as certaine and that which is doubtfull as doubtfull That the confession may be Obedient the penitent must be ready to do all that which his Ghostly Father shall commaunde him with reason touching the good of his soule in so much as he ought to be ready 1. To accomplish and do the pennance enioyned him for his syns 2. To restore the goods of another which he hath gotten vniustly or the good name of his neighbour which he hath spoyled him of and taken from him by detraction as his Ghostly Father shall eyther aduise or direct him For the syn is not pardoned if what hath beene taken away be not restored as S. Augustine sayth 3. To satisfy and recompense domage and hurt that he hath done to any one 4. To reconcile himselfe to his enemy whome he hath wronged and from his hart to pardon and forgiue him who hath done him any iniury 5. To forbeare and shunne all occasions and dangers of syn for the time to come 6. To practise the remedyes against syn in manner as he shall be aduised to do After confession of his syns for conclusion it will be good to adioyne these words For all these my syns and others that I haue committed which I now remember not I humbly craue pardon penance and absolution c. Ideo precor c. This done he must giue attentiue eare to ●he good lesson and instruction his Ghostly Father shall giue him with an intention and desire to make vse thereof After Confession and Absolution the penitent must go aside 1. Giue Gods thanks for that it hath pleased his diuine Maiesty to pardon him all his syns by mean● of Sacramentall absolution and further to tender him thanks for all the good that he hath gotten by the remission of his syns 2. With deuotion to performe the pennance that his Ghostly Father enioyned him without differing of it if he may then do it 3. To renew the good purpose that he had made before and to aske grace of God for wel doing therof The causes that ought to induce vs to true repentance for our syns CHAP. XI FOR that without repentance for our syns it is impossible to receaue pardon for them it is expedient to know the principal motyues that ought to induce vs and to stir vp a perfect sorrow compunction for our syns especially if the same be mortall And to this purpose it will be good to consider 1. That by them we are depriued of many soueraign goods as of the grace of God which far surpasseth all the treasures and goods of this world Againe