Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	heaven_n	lord_n	praise_v	4,050	5	11.3032	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56724	The third part of the soul's delight collected and composed out of the works of the glorious virgin, St. Teresa of Iesus (author of the reformation of the Holy Order of the B.V. Mary of the Mount Carmell,) by the R.F. Paul of St. Vbald, religious of the same order, for the comfort of those that are more spirituall, and haue supernaurall prayer.; Jesus Maria Joseph Teresia. The soul's delight.	Teresa, of Avila, Saint, 1515-1582.; Paul, of St. Ubald, Brother.	1654 (1654)	Wing P876B; ESTC R218976	49,433	122

THE THIRD PART OF THE SOVL'S DELIGHT Collected and composed out of the workes of the GLORIOVS VIRGIN St. TERESA OF IESVS Author of the reformation of the Holy Order of the B. V. MARY of the MOVNT CARMELL BY THE R. F. PAVL OF St. VBALD RELIGIOVS OF THE SAME ORDER For the comfort of those that are more spirituall and haue supernaturall Prayer Sine intermissione Orate Pray without intermission 1. Thesal 5. v. 16. Meditatio cordis mei in conspectu tuo semper The meditation of my heart is allwayes in thy sight psal 18. v. 15. IN ANTWARP By WILLIAM LESTEENS in Hoochstrat at the signe of the Pellican 1654. THE THIRD PART Of the soul's delight wherein is treated of supernaturall prayer and seuerall degrees thereof THE FIRST CHAPTER A briefe relation of supernaturall Prayer 1. OVr Holy Mother S. Teresa in her life and her other woorkes doth declare and explicat this matter so well that I neede not speake much of it But by reason her workes or bookes cannot be had by euery one I will briefly say somwhat of it out of her for the comfort of pious soules and to encourrage many to goe forward in this Blessed exercise of mentall prayer seing to what great happinesse they may attaine by it 2. For the better vnderstanding of what is to be sayd you must obserue that as there are vertues which we call acquired by reason they are gayned by our labour industry and practise there be also vertues which we call infused that is not gained by our industry or labour but are giuen vs by the meere gift of God which are certaine habits of vertues that doth cause vs promptly and with facility to vse and produce vertuous acts these are infused into the soul she not knowing how but that she finds by the effects that it is a speciall gift of God which is suddenly perceiued and to which she could not attaine with the labour of many yeares 3. In like manner there is prayer acquired or naturall and infused or supernaturall that naturall is gayned by the long practise of it as we get other artes or trades by the dayly vse of them but this infused is in an instant giuen vnto vs by God and it doth cause vs to worke in a more perfect manner and more knowingly and more feelingly we not knowing whence or how it came and therefore it is called supernaturall being beyond our reach but sometyme this prayer is giuen only for that present and perhaps at other tymes yet it is not habituall because it is not permanent though supernaturall and this doth produce great and good effects in the soul but the other cometh with a presence of God so perfect that going to prayer though you were in diuerse occasions of businesse instantly before which were sufficient to distract a man a whole day suddenly set on your knees in prayer with a looke on that presence of God you are recollected and haue sufficient matter to employ the powers in so that the soul is in a great content with the inward satisfaction which she doth feele and this is not without contemplation and though the naturall contemplation delighteth the mynd and adorneth the soul much yet this other giueth more content and satisfaction in an instant then that is euer able to reach vnto with all industry possible 4. This is commonly giuen only to soules that are pure and after long labour in the practise of the other prayer mortification of their senses and passions and pennance for their sinns are wery of the world and doe loath the vanityes and pleasures thereof and doe aspire to the loue of God and true perfection these soules doe now desire solitude and doe betake themselues from all occasions into the most secret places they can find fit for their purpose to giue themselues to holy reading prayer and other spirituall exercises as the antient saints did into the wildernesse solitary and desart places to be employed and familiar with God alone 5. For these places are most fit for recollection and contemplation and the spirit of God hath this property that it desireth to be in priuat employed only in heauenly things and such as are eternall and this doubtlesse was the cause that in former tymes when there were more saints in the Church then now the Abbayes and monasteryes were built in remote and solitary places farre from the noyse of people where all things and euen the very solitude most did moue and inuite them to recollection and contemplation of diuine matters 6. For euery creature there doth teach vs to know our selues our creatour and his perfections for there we shall see nothing but the heauens ouer vs the earth vnder the water ebbing and flowing going and coming the trees hearbs and flowers now springing then faire soone after withering decaying and fading away the beasts feeding and bellowing the byrds flying and singing all of them in their kind manifesting and praising their common Lord the creatour of all things 7. The earth when we looke downe telleth vs that we are dust from it and must returne to it againe be we neuer so powerfull or great this dayly experience doth confirme the water and its courses shewes the vncertainty mutability and vnconstancy of the life of man and his vaine desyres the trees flowers and the rest doth shew how long a man is coming to perfection and on a sudden is gon by death the beastes tell vs with all others that we are not of our selues but haue a God who gaue vs our being infinit wise and prouident preseruing and prouiding for all in their owne kind when we looke vpwards we see the heauens and they tell vs that there is the place and seat of all felicity and happinesse where God and his Angells in glory are resident and that we are created to enioy God there and therefore ought to tend thither and labour to compasse it by seruing and praising him who hath so created vs and prouided for vs as to be with himselfe in all ioy and glory for all eternity this good and much more solitude affordeth in those desart places the soul then that is desirous of perfection and therefore doth retyre her selfe from occasions and in that solitude doth giue her selfe to more reading and praying to come to the more perfect knowledg and feeling of God that she may loue and serue him in a better and more eminent way then euer before must resolue to seeke after God alone all other things whatsoeuer neglected and forsaken which the great God of mercy and goodnesse obseruing and seing how that poore soul doth labour in prayer with her vnderstanding and will to find him by loue and is often tyred vsing great diligence heerein at length taketh compassion vppon her and eleuating her spirit doth set her at rest with great sweetnesse in a deepe recollection farre within her selfe in a solitude of an other kind where she enioyeth so perfect a feeling