Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	arise_v	let_v	psal_n	977	5	8.3305	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78099	A brief explication of the Office of The Blessed Virgin Marie Mother Of God together with a small treatise concerning the institution thereof &c. / composed by the R.F.E.VV. Priest and Monke of the Order of S. Benedict.	Byfleet, John Edward, b. 1607.	1652 (1652)	Wing B6401A; ESTC R203969	220,898	605

colours that the will wich otherwise is à blind power by reflecting on them will necessarily become enamoured of them and consequently endeauour the best ●he can to determinate the vnderstanding in such sort that she maie busie herself in those and refuse to admitt of any other Images whatsoeuer If not withstanding such pious industries during the tyme they are reciting it their mynds happen at any tyme to be alienated as by all probabilitie they will let neuer soe good diligence be vsed they were not best in my weake iudgment to stand to argue with 〈◊〉 impediments for that will be but to expose themselues to eminent danger the d●uill being too cunning a sophister for them to grapple with and desiring nothing more then to be disputed with remembring the victory be obtained thereby ouer our first parents Neither should they incumber themselues by seeking to fynd out by what window of their senses those troublesome whisperers got entrance or what was the originall cause of them for this will be but lost tyme but rather soe soone as they reflect that they are drawne to extrauagances let them auert their minds from them as peaceably and quietly as they can and conuert themselues to what they haue in hand If after such a ciuill repulse the same or any other of what sort soe euer doe happen to returne with greater importunitie let them auert themselues from such vnmannerly guests in à more disdainfull fasshion like as some scornefull dames are accustomed to doe from à troublesome su●or If this remedy preuaile not the best way as I conceiue is that such conuert their minds sweetly towards our B. Sauiour who inuiteth all men to haue recourse to him in their tribulations making some short speech vnto him expressing thereby how vnpleasing such impert●nences are vnto them and imploring his assistance in this or the like manner Sweet Iesus be mercifull vnto me This tyme I haue dedicated to thy seruice Vouchsafe to help me that I maie attend to thee alone or thus Behold deare Lord my frailtie and weaknes permitt me not to be seperated from thy sweet conuersation Arise o Lord and let thine and mine enemies be dispersed And then returne to prosecute where they left But if all these meanes faile then let them humble themselues in the presence of God and acknowledge that this affliction is iustly layed vpon them for their sinns and ill gouerning of their senses out of praier and receaue it from the hand of God as à token of his loue to trie their fidelitie and make them more warie resigning themselues willing to beare it so long as it shall be agreeable to his holy will assuring themselues that he will not permit it to continue any longer the● maie be for their maile and that ●e will graciously send them light and strength to make good vse of it if they persevere in this conflict not relying on their owne weake forces but wholy confiding in his grace and goodnesse And in deede such like distractions prouided they haue vsed such diligence in resisting their assaults are and ought to be esteemed altogether inuoluntary which although they hinder the sweetenesse of deuotion yet they doe encrease the merite of Praier occasion being ministred vnto Christians thereby to manifest their loue towards God and zeale to his honour CHAPT X. Shewing two sorts of preparation to dispose our selues for praier THe holy Doctors doe discribe two sorts of preparations of the mind to dispose it meet for Praier the one Remote the other more immediate Remote preparatiō is to haue our minds cleared from the guilt of mortall sinne Nanar speaking of this remote preparation in Enchir de horis c. 14. n. 2 saieth that the minds of such as recite the Canonicall howers ought to bee cleansed at the least by contrition from all mortall sinne For although such à sinner saieth he doth fulfill the precept of the Church by reciting the office yet his praier is not meritorious before God for He that turneth a 〈◊〉 his 〈◊〉 from hearing the law his praier shall be execrable Pro 28. n. And S. Basill the great vpon these words of the Prophet Isaie I will turne Isaie 1. vers 15. away my eies from you and when you shall multiply praier I will not beare you for your hands are full of bloud saieth That à sinner obstinate in malice that shall lift vp his hand to God is like vnto one that hauing his hands all imbr●ed in the bloud of another mans onely sonne lately by him slaine shall come to request something of the father of him he hath slaine whereby he is rather like to exasperate him th●n to obtaine what he desireth Bessens likewise in his sermon vpon the fift Sunday after Easter reciting out of S. Augustine de perfectione lustitiae contra Iulianum that there is à certaine sorte of Serpents who when they approach neare to à fountaine to asswage their thirst doe first disgorge themselues of their poisonous venome before they attempt to drinke of those pure waters saieth If then the basest sort of bruit creatures will doe this with what puritie ought good Christians to approach to the fountaine of liuing water which is deriued to our soules by the conduites of praier The more immediate preparation is to haue our mynds freed from cares and vaine thoughts For as S. Basill the S. Basill in Psal 61. great saieth It is impossible to make our selues capable of the diuine grace vntill we haue dispossessed our minds of all perturbations And againe I haue obserued saieth he that Phisitians doe not minister any soueraigne potion vntill they haue euacuated all superfluous humours out of the bodies of their patients He addeth further That à vessell which hath been imbued with vnsauory liquor is vnapt to receiue the influx of sweet oyntments vntill it hath been washed with much diligence And finally he concludeth it as most necessary that those things which haue filled our minds be first powred out that there may be sufficient roome for such other things wherewith we purpose to replenish them Cassian alsoe in his Collections saieth Colla. 4. c. 3. That whatsoeuer we would not haue to insinuate it self into our mind● during our praier that we must endeauour to banish out of the secret corners of our hearts before praier For saieth he the things which we haue thought of before praier doe vsually occurre to our memory in praier Wherefore such shall we experience our selues during our praier as we haue laboured to be before we beganne S. Bernard lik●wise seemeth to hold the Lib. de meditate c. 6. same opinion where he saieth That when we enter into the Church to pray we ought to leaue our tumultuous thoughts behind vs and to blott and raze out of our memory all exteriour sollicitude that we maie attend wholy to God For it is impossible for one to hold conference with almightie God who euen in silence discourseth with the

praise to thy eternall Father I desire to performe these howers Another praier or oblation after the diuine office BEnigne Iesus I with humble confidence recommend all that I haue here vndeuoutly done in thyne and thy deare Mothers praise to thy sweet heart there to be rectified and perfected I offer it in vnion of that immense loue wherewith thou didst accomplish the admirable worke of our Redemption desiring that it maie redound to the eternall praise of thy holie name to the increase of glorie of thy immaculate Mother to the increase of glorie of my Angell Guardian and all the Angells and Saints and in particular of N. N. and to the soules health of all the liuing and of the faithfull departed according to thy holie will Amen HERE BEGINNETH THE EXPLICATION OF THE OFFICE HAuing now by Gods grace performed one part of what I promised in my Preface to this worke I will proceed to the other and explicate according to my poore talent euery part of this holie office as they occurre in their seuerall order wherein if I seeme ouer tedious I desire it maie be imputed to the care I haue taken to make all things cleare and plaine sutable to the capacities of them for whose sake I haue spared for noe paines to procure their comfort and satisfaction The two first Verses O Lord thou wilt open my lipps And my mouth shall shew forth thy praise O Lord intend vnto my help Lord make hast to help me IN the Roman Breuiarie which is Lib. 2. offic Eccles cap. 6. vsed by the secular Clergy these Verses are placed as they are here in this office of the B. Virgin Which Hugh of S. Victor saieth was soe ordained because in Compline we haue recommended ourselues to God and shutt vp our mouthes remaining euery one as it were at rest in our sepulchers attending to God alone vnto whome we need not words to expresse our affections but now for that we againe conuert ourselues to praise him with our lipps we beseech him to open them This forme of praier is very aūcient as maie appeare by the booke of the Iewes intituled Berachoth where it is declared that the Iewes did vsually recite the verse O Lord thou wilt open my lipps c. before all and euery of their praiers Notwithstanding our holie Father S. Benedict prescribing à forme of the diuine office for all such as wage spirituall warre vnder his holie standard placed the second verse O Lord intend c. in the forefront of the office and appointed the first verse to be repeated three tymes afterwards The reason which seemed In Rationa li. 5. c. 2. num 8. to moue him thereunto is set downe by Durandus vdzt because we are not able to open neither our heart nor our mouth to praise almightie God with out aide from him which reason agreeth with that of the Apostle No man can saie 1. Cor. 12. our Lord Iesu Christ but in the holie Ghost Both these waies are very good and approued by the Sea Apostolike and by both of them we desire that we maie be assisted by Gods grace to begin and prosecute our praier to his honour for without his aide as S. Iohn saieth we can Ioh. 15. can doe nothing and moreouer that he will be pleased to repell the deceits of the eu●ll enimie for as the Glosse well In Psal 69. noteth when we set ourselues to praie then doe the deuills cheifly goe about to molest vs like to flies which corrupt the sweetnes of an odoriferous ointment Abulensis Durandus and others doe affirme that the holie Church in prescribing In 10. num loco cit n. 7. the beginning of t●e diuine office and the beginning of Compline by which hower the office is consummated doth imitate the custome which we read of Moyses who when the Arke was lifted vp saied Arise Lord and be thy enimies Li. num cap. 10. dispersed and let them flie that hate thee from thy face when it was set downe he saied Returne Lord to the multitude of thy host of Israel By which forme of praier Moyses did beseech God who seemed before as it were to rest with the Arke and Campe of the Hebrews to arise and direct them on their waie and by his omnipotent power to disperse and put to flight their enimies which were vpon the frontier on all sides and afterwards when they fixed their tents that he would conuert himself vnto them that they might remaine in safegard vnder the shadow of his wings But what reason soeuer moued the holie Church thereunto it is certaine that those Verses in the beginning of the office and in the beginning of Compline being pronounced with sincere affection and confidence in Gods goodnes are of wery great power to profligate the euill enimies and frustrate Colla. 10. c. 10. Tom. 3. in 16. Iun● their machinations as doth appeare by what maie be read clegantly expressed in Cassian and Surius vnto whome for breuitie sake I remitt the studious reader Glorie be to the Father and to the Sonne and to the holie Ghost c. AFTER the diuine assistance hath beene thus implored this Hymne of glorification doth follow in good order as à thanksgiuing considing that our Lord hath heard and graunted our petition Our Lord hath heard the desire of Psal 9. Psal 144. the poore saieth the Prophet he hath heard the preparation of their heart in another place He will doe the will of them that feare him and will heare their praier When therefore this Hymne is recited it is the custome to bow downe and adore God then and there present for the Prophet affirmeth God is neare to all that Ibidem inuocate him S. Ierome in his Epistle to Pope Damasus which is registred amongst the acts of the saied Pope in the first Tome of Councells did desire him to ordaine that this Hymne might be recited at the end of euery Psalme in the diuine office that soe the faith of Three hundred and eighteene Bishops in the Nicene Councell might be declared by his voice alsoe which was accordingly performed by the decree of the saied Pope in à Councell held at Rome Some are of opinion that this Hymne was composed by the saied Nicene Councell to distinguish li. de Sp. Sancto c. 29. thereby the true beleeuers from the Arians but S. Basill affirmeth that the author thereof is not certainly knowne Baronius saieth that this Hymne was vsed Tom. 4. in A. D. 382. euen from the tyme of the Apostles which maie be confirmed by the Litburgy of S. Iames where the Preist coming to the Aulter beginneth with these words Glorie be to the Father and the Sonne and the holie Ghost three and one that it was recited by the orientall Church at the end of their Hymnes as now it is in the Hymnes of the diuine office which were composed for the greatest part by S. Ambrose in imitation of