Selected quad for the lemma: heaven_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
heaven_n holy_a lord_n see_v 5,070 5 3.5418 3 true
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A18252 The Christian diurnal Written in French by Fa. Nic. Caussin of the Soc. of Iesus. And translated by T.H.; Journée chrestienne. English Caussin, Nicolas, 1583-1651.; T. H. (Thomas Hawkins), Sir, d. 1640. 1632 (1632) STC 4871; ESTC S118870 61,257 412

There are 5 snippets containing the selected quad. | View lemmatised text

Vespasians gate and finding him awake coniectured thereupon that he was worthy to commaund an Empire and sayd to him who bare him company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vndoub●edly this man will be Emperour since he is so watchfull All that which you are to dispose the day vnto is diuided into foure parts Deuotion Practise of vertues Affaires and Recreation Deuotion should carry the Torch open the gate vnto all our actions Make account at your awaking to giue all the first fruits of your facultyes of your senses and your functions to the diuine Maiesty Let the memory instātly remember it selfe that it must doe the worke of God Let the vnderstāding cast a cōsideration vpon its Creatour like a flash of lightning Let the Will b● enkindled with his loue Let the hart shoot forth some fiery shafts some desires some affectiōs wholy celestial Let the mouth and tongue indeauour to pronoūce some vocal prayer to the most holy Trinity Let the handes figure on the forehead and breast the signe of the Crosse since they are lifted vp to heauen Let the armes feet shake off the sluggishnesse of sleep as S. Peter did the chaynes at the voyce of the Angell Behold a good beginning how to offer ones self to God The haire was pulled from the victime and put into the fire before it was sacrificed so must you draw away at your awaking those slighter actions to giue beginning to your sacrifice SECT III. Fiue singular Actions to begin the Day THis Action ought to serue as a preparatiue for another deuotion much longer and more serious which you are to make in your Closet at your comming out of bed If you haue so great a pompe of attires to put on that you must employ some notable tyme to cloth your selfe it is a miserable seruitude do not thinke this is the way to render your Tribute to God but attire your selfe correspondently so much as is necessary for decency and health Then bending your knees performe fiue things Adoration Thanksgiuing Oblation Contrition and Petition I will heere trace out vnto you the manner how to frame these actions which you may read at tymes I will add examples and formes partly drawne out of Scripture and fit to be daily repeated SECT IV. Of Adoration the first act of Deuotion YOu are to note that Prayse is one thing honour another reuerence a third adoration a fourth Prayse properly consisteth in wordes Honour in exteriour signes Reuerence in interiour respect but Adoration considered in its extent comprehendeth all those acts with much more eminency For Adoration is an act of Religiō wherby we doe homage to the soueraignty of God with a low submission which is not in that degree communicable to any creature This Act is formed and composed of foure thinges which be as it were its elements The first is a strōg imaginatiō of the greatnes and excellencies of God The second a consideration of our abiectnesse cōpared to this great Maiesty The third a flaming act of the will which vpon this thought is wholy powred out into reuerence And the fourth an exteriour refle●●on from the mouth and postures of the body which witnesse the ressentment of our hart The Soule then to discharge her selfe in this act of Adoration first conceaueth God great terrible replenished with Maiesty she conceaueth him as a sea infinite in essence bounty beatitude which encloseth with in it selfe all being al goodnes all truth and not only encloseth but from al eternity preuenteth it with an eminency incomparable She beholdeth the whol● world in the immensity of God as a Sponge would be in the middest of the Oceā an Atome in the Ayre and a little Globe of glasse enchased in the primum Mobile She knoweth God as the foundation of all possible thinges the essence superessentiall of all thinges which are and are not without which nothing subsists eyther in act or power nor hath it any hādle whereby the vnderstanding may lay hold of to haue the knowledg● thereof She figureth God vnto herselfe as the beginning and end of all things the Creator the Founder the Basis the Support the Place the Continuance the Terme the Order the Band the Concord the Consummation of all creatures retayning in it selfe all the good of Angells of men and vniuersal nature which hath all the glory all the dignityes all the riches all the treasures all the ioyes al the blessinges as very well Lessius explicateth in his treatise of Infi●ity This soule not content leasurely walketh in these fourteen Abbysses of greatnesse which are in God to wit Infinity Imm●nsity Immutability Eternity Omnipotency Wisedome Perfection Sanctity Benignity Power Prouidence Mercy lustice the End whereunto all things tend She first considereth euery perfection absolutly then by comparison and applicatiō making a circle about her selfe comparing this Infinity of God to her nothing this Immensity to her littlenesse this Immutability to her inconstancy this Eternity to the shortnes of her temporall life this Omnipotency to her weaknesse this Wisedome to her ignorance this Perfection to her defects this Sanctity to her vices this Benignity to her ingratitude this Power to her pouerty this Prouidence to her stupidity this Mercy to her obstinacy this Iustice to her iniquity this End whereunto all thinges incline in great dependenci●s which spring from her infirmityes It abydeth there wholy rauished in God as a small Ant would be in the Sun and not vnlike Aristotle who as it is sayd being not able to vnderstand the floud and ebbe of an arme of the Sea threw himselfe into it so she likewise ingulfeth her selfe in so many wonders not willing any longer to measure her loue by the ell of her knowledge She is entraunced in this great labyrinth of Miracles much more then the Queen of Saba in the pallace of Salomon and necessarily she must in the end breake out into an exteriour act and say My God and my All the God of myhart my portion and myne inheritance for all eternity SECT 5. Example of Adoration PVrsuing this course you shall worship God prostrate on the earth resounding as a small string of the great Harpe of the world offering the whole vniu●rse to the Creatour as a votiue Table hung vp on his altar entirely resigning yourselfe to his will To this act agreoth well the Hymne of the three Children in the Fornace who called all creatnres as by a list-rolle to the prayses of God or els take the forme which the Angels Saints vsed in adoring this soueraigne Maiesty Holy Holy Holy Lord God of Hoastes who hast beene who art and shalt come thou art worthv O Lord our God to receaue as a tribut all glory al honour all vertue for thou art the Creatour absolute master of all things It is thou who hast created both heauen earth with all their ornaments thou who bindest the Sea by thyne omnipotent word thou who signest the Abisses with the
the Auncients T●isagion these words may be sayd drawne from the Liturgy of S. Iames S. Chrysostome To thee the Creatour of all Creatures visible inuisible To thee the Treasure of e●ernal blessing● To thee the fountaine of life immortality To thee the absolute Mayster of the whole world be the praise honour and worship yielded which thou deseruest Let the Sunne the Moone the Quire of Starres the Ayre the Earth the Sea all that is in the Celestiall Elementary world blesse thee Let thy Hierusalem thy Church from the first birth therof already enrolled in heauen glorify thee Let so many chosen soules of Apostles Martyrs and Prophets Let Angels Archangels Thrones Dominations Principalityes Powers and Vertues Let the dreadfull Cherubins Seraphins perpetually sing the hymne of thy triumphs Holy Holy Holy Lord God of Hoasts Heauen and Earth are filled with the glory Saue vs thou who doest inhabite Heauen which is the Pallace of thy Maiesty After Consecration at the Adoration of the Hoast Saint Thomas sayd MY Lord Iesus thou art the Sonne of the Eternall Father It is thou who to redeeme the world hast cloathed thy selfe with our flesh in the wombe of a Virgin It is thou who hauing ouercome the Agonies of death openedst heauen to vs. It is thou who sittest at the right hand of the Eternal Father who shalt iudge the liuing and the dead My God help thy seruants whome thou hast Redeemed with thy most precious bloud Hauing adored the Hoast say this Prayer of S. Bernard in his Meditations vpon the Passion O Heauēly Father Behold from thy Sanctuary and Throne of thy glory this venerable Hoast which is offered to thee by our Bishop lesus thy most innocent and sacred Son for the sinnes of his Brethren and mollify thy hart vpon the multitude of our offences and miseryes Behold the voice of the bloud of this most innocent Lābe which cryeth out to thee and himselfe all crowned with glory and honour standeth before thee at the right hand of thy Maiesty Looke O my God on the face of thy Messias who hath been obedient to thee euen to death and let not his sacred wounds be euer farre distant frō thine eyes no more then the remembrance of the satisfaction he presented to thee for the remedy of our crimes O Let all tongues prayse blesse thee in remembrance of the super-aboundance of thy bounty thou who hast deliuered thine only Sonne ouer to death vpon earth to make him our most faithfull Aduocate in Heauen FOR PETITION At our Lords prayer when you haue sayd it repeate these words of the Liturgy heere before alleadged MY God be mindfull of all Pastours and faithfull People who reside in all Regions of the habitable world in vnion of the Catholicke Faith preserue them in thy holy peace Good God saue our most Gracious King and his whole Kingdome lift vp the prayers which we offer to thy liuing Image vpon thine Altars My God Eternall remember those who trauell by Sea or Land and are exposed to so many dreadfull daungers Remember so many poore Pilgrimes Prisoners Exiles who sigh vnder the miseries of the world My God remember the sicke and al those who are in any discomfort of mind Remember so many poore soules toyled out with acerbities who implore thyne assistance Remember also the conuersion of so many Heretiques Sinners and Infidels whome thou hast created to thyne owne image My God remember our friends benefactors take this great sacrifice for the liuing and the dead and so do that all may tast the effect of thy mercyes dissipate scandals warres and Heresies and affoard vs thy peace and Charity And at the end of Masse MY God powre downe thy graces vpon vs direct our steps in thy paths fortify vs in thy freare confirme vs in thy friendship and in the end giue vs the inheritance of thy children It is also very expedient to haue your deuotions ordered for euery day of the weeke SECT XIX Deuotions directed for the dayes of the weeke IF you desire this distinction of dayes I tell you that some dedicate Sunday to the most holy Trinity Munday to the comfort of faythfull soules which are departed into the other world Tuesday to the memory of Angels Wednesday to that of the Apostles of al Saints Thursday to the veneration of the Sacrament of the Altar Friday to the mystery of the passion and Saturday to the honour of our Blessed Lady Others employ their remembrance to be particuler for euery day as for Sūday the glory of Paradise Munday the iudgmēt-day Tuesday the blessinges of God Wednesday death Thursday the paynes of Hell Friday the passion Saturday the vertues of our Lady as heeretofore It is the Counsell of S. Bonauenture in his lesser workes We deriue also a singular practise of deuotion for euery day of the weeke frō the Hymnes of S. Ambrose which the Church for euer makes vse of For from thence we learne to thank God for euery worke of creation and to make the greater world correspond with the lesse Sunday which is the day wherin the light was created we should render thanks to God that he hath produced this temporall light which is the smiling of heauen the ioy of the world distending it as a piece of cloath of gold ouer the face of the ayre earth enkindling it as a torch to behold his workes by From thence penetrating further we will giue him thankes that he hath afforded vs his sonne called by the holy Fathers the Day-bringer to communicate vnto vs this great light of sayth which is as sayth Saint Bernard A copy of the Eternity we will humbly beseech him this light may neuer be Eclypsed in our vnderstandings but may daily replenish vs with more more knowledge of his holy will And for this purpose we must heare the word of God and be present at diuine Seruice with all feruor and purity Carefully preserue your selfe frō pollution through any disorder on the day which God hath reserued to himselfe and from giuing to Dagō the first fruits of the weeke which you should offer vp at the feet of the Arke of Couenant Monday which is the day wherein the Firmament was created to separate the waters the Celestiall from the inferior and terrestriall waters we shal represent vnto our selues that God hath giuen reason vnto vs as a firmament to separate diuine cogitations from animal and we will pray vnto him to mortify in vs anger and concupiscence and grant vs a perfect maistery ouer all the passions which oppose the law Eternall Tuesday the day wherin the waters which before couered the whole element of the Earth were ranked in their places the earth appeared to become the mansion nurse tombe of man we shall figure vnto our selues the great worke of the iustification of the world made by the Word Incarnate when it had raysed vp a huge masse of obstacles as well
brother and coheire of Iesus Christ a vessell of election the temple of the holy Ghost What he may arriue vnto by glory To be an Inhabitant of Heauen who shall see the Starres vnder his feet which he hath ouer his head who shall be replenished with the sight of God his beginning his end his true only and originall happynesse The second the benefits receaued of God considered in generall as those of Creation Conseruation Redemption Vocation and in particular the guifts of the body of the soule of Nature of capacity ability industry dexterity Warinesse Nobility Offices Authority Meanes Credit Reputation Good successe of affayres such like which are giuen to vs from heauen as instruments to worke our saluation And sometimes one of the greatest blessings is that which few esteeme a benefit not to haue al these helps which lead a haughty spirit weake worldly euen into a headlong precipice but quite contray their better wants in the opinion of the world put him into the estimation of heauenly things man seeing what he hath been what he is and what he must be from whence he commeth whither he goeth that the vnion with God his Beginning is his scope butt and ayme if he doe what reason dictats to him he presently resolueth to haue neithersinew veyne nor artery which tendeth not to his end to subiugate his passions and no longet to serue creatures but so farre as he shall know them auailable to arriue at his Creatour Seruae commissum expecta promissū caue prohibitum Euery creature sayth these three wordes to man O man preserue that which is giuen thee expect that is promised auoyd what is forbidden thee The third consideration is the passiō of the Sonne of God a bottomlesse abysle of dolours scornes annihilations loue mercy wisedome humility patience ch●tity the book of books the science of sciences the secret of secrets the shoppe where all good resolutions are forged where all vertues are purifyed where al knots of holy obligations are tyed The Schoole where al Martyrs are made all Confessors all Saints Our weaknesse and faintnesse commeth not but for want of beholding this table of Excesse Who would euer open his mouth to cōplaine of doing too much of sussering too much to be too much abased too much despised too much turmoyled if he considered the life of God deliuered ouer abandoned for him to so paineful labour so horrible confusions so insupportable torments Nolo viuere sine vulneré cùm te videam vulneratum Oh my God my woūded God as long as I shall see thy woundes I will neuer liue without wound The Fourth the example of all Saints who haue waited on the King in the way of the Crosse when we consider the progresse of Christianity the succession of so many ages Wheresoeuer our consideratiō setteth foot it findeth nothing but the bloud of Martyrs combats of Virgins Prayers Teares Fastings Sackcloth Haire-cloth Afflictions Persecutiōs of so many Saints who haue as it were wonne heauen by maine force such haue been found who heer to fore filled sepulchers with their members torne with the engines swordes of persecution and yet were aliue to endure and suffer in their bodyes hauing more woundes then partes of their bodyes to be tormented Demorabantur in luce detenti quorum membris pleni erant tumuli sayth S. Zeno. Is it not a shame to haue the same name the same Baptisme the same profession and yet to be alwayes desirous to tread vpon Roses to be embarqued in this great ship of Christianity with so many braue spirtis which euen at this houre dayly do wōders go vnder hatches to sleep in the bottome of the Vessell as needlesle out-casts the very scornes of reasonable Nature The fifth the peace of a good conscience the inseparable companion of honest men which sugreth al their teares which sweetneth all their acerbityes which dissolueth all their sharpnesse a perpetual bāquet a portatiue Theater a desicious Torrent of inexplicable contentmentes which begin in this world which are many tymes felt euen in chaynes prisos persecutions What will it be when the consummatiō shall be made in the other world when the curtayne of the great tabernacle shal be drawne when we shall see God face to face in a body impassible as an Angel subtil as a ray of light swift as the wings of Thūder radiant as the Sunne when he shall be beheld among so goodly and florishing a cōpany in a Pallace of inestimable glory and when one shall lead no other life but that of God of the knowledge of God of the loue of God as long as God shal be God Nescio quid erit quod ista vita non erit vbi luet quod non capit locus vbi sonat quod non rapit tempus vbi olet quod nō spargit flat us vbi sapit quod non minuit edacitas vbi haeret quod non diuellit eternitas said S. Augustine What will this life be nay what will this life not be since all the goods thereof eyther are not or are in such a life Oflights which place cannot comprehend of voices and Harmonyes which Tyme cānot take from vs of odours which are neuer scattered a feast which neuer is finished a blessing which Eternity well may giue but of which it neuer shall fee an end The sixth there is to be cōsidered on the other side the condition of this presēt life A true dreame which hath the disturbances of sleep neuer therepose a childish amuzemēt a toyle of burthensome euerrelapsing actions where for one Rose a thousand thornes are found for one ounce of hony a Tun of gall for bl●ssinges in semb●ance euills in substance The most happy there count their yeares and cānot reckon their griefs the carreires of the greatest honour are there all of Ice and oftentymes not bounded but with headlong ruines His felicities are floating Ilands which alwayes recoyle backward at that tyme when we think to touch them with our fingar They are the feast of Heliogabalus where are many inuitations many ceremonyes many reuerences many seruices and at the end thereof we find a Table a banquet of waxe which melts before the fire fromwhē●e we returne more hungry then we came It is the enchanted Egge of Oromazes wherein this Impostor vaūted to haue enclosed all the happinesse of the world and in breaking there was found nothing but wind Omnia hae cōspectui nostro insidiosis coloribus lenocinantur vis illa oculorum attributa lumini non applicetur errori sayth S. Eucherius Al these prosperityes flatter out senses with an imposture of false colours why doe we suffer those eyes to be taken in the snars of error which are giuen vs by heauen to behold the light and not minister to lying Yea that which greatly should distast vs in this present life is that we liue in a Tyme stuffed with maladies as old age with
seale of thy name terrible prayse-worthy for euer thou who makest the pillers of Heauen to tremble vnder thy feet thou who strikest terrour into al creatures by the vnsupportable lustre of thy Maiesty thou who sittest in the pauillion of thy glory vpō the winges of Cherubims from thence doest measure the depth of the abysse I adore thee my God from the center of my Nothing with al the creatures of the world making into thy hādes a full resignation of all that which I am and desiring to depend for the present and for all eternity vpon thy holy will SECT 6. Of Thankesgiuing which is the second act of Deuotion IT is an act very necessary considering the benefits which we continually receaue from the hand of God It is not fit we resemble the clowds which couer the Sunne after it hath raysed them vp but that we rather cōforme our selues to the mirrour which rēdreth the image so soone as the face is presented We ought not to suffer any benefit to passe cōming to vs from this soueraigne hand of which we represent not the liuely figure in our grateful remembrāces And if those ancient Hebrewes according to the relation of Iosephus set markes and formes sometymes on their armes otherwhiles on their gates to declare vnto all the world the benefits which God had conferred on their families is it not a matter very iust that we endeauour to acknowledge in some manner the liberalityes of the diuine maiesty This act consisteth in three thinges First in the memory which presenteth to the vnderstanding the benefits receaued and this derstanding cōsidereth the hand which giueth them and to whome and how and wherefore by what meanes and in what proportion thereupon is framed in the will an affectionate acknowledgment which not being able to become idle vnfoldeth it selfe in exteriour acts to witnesse the seruour of its affections To practise it throughtly a lift must be made to your selfe of the benefits of God which are contayned in three forts ●● goodnes and mercy The first is that by which he hath drawne this great vniuerse from Abysses and darkenes of nothing to the light of essence life for our sakes creating a world with so much greatnesse beauty vtility proportion order vicissitude continuance and preseruing it as with the perpetuall breath of his spirit affording to euery thing its ranke forme proprietie appetite inclination seituation limits and accomplishment But aboue all creating Man as a little miracle of Nature with the adornement of so many pieces so wel enchased to beare on the brow thereof the rayes of his Maiesty The second benignity is that whereby he hath determined to rayse in man totall Nature to a supernaturall condition And the third by which he hath trāsferred humance Nature fallen into sinne into miseries and into the shadow of death to innocency felicity light life eternal It is the incomprehensible mistery of the Incarnation of the Word which cōprehendes six other benefits to wit the benefit of the doctrine and wisedom of heauen conferred on vs the benefit of the good examples of our Sauiour the benefit of redemption the benefit of adoption into the number of the children of God the benefit of the treasure of the merits of Iesus Christ the benefit of the holy Eucharist Besides these benefits which are in the generality of Christianity there are to be represented oftentymes with much humility the particuler fauours receaued from God in birth breeding education instruction in talents of mind and body in meanes and abilityes in friends in alliance in kinred in vocation state and profession of life in continuall protection and deliuerance from so many perils in the vicissitude of aduersities and prosperityes in the mannage of degrees of age wherein euery one in his particuler may acknowledge infinit passages of the diuine Prouidence And all this falling vpon the soule with consideration of the circumstances of ech benefit draweth in the end from the will this act of gratitude which maketh it say that which the Prophet Dauid spake My God who am I what is the house of my Father that hath hitherto bred me SECT VII The manner of Thankesgiuing PVrsuing this you shall then giue thanks for al benefits in generall and ticulerly for those which you presently receaue and which are at that time proposed vnto you to the end you may season this act with some new tast The Church accommodateth vs with an excellent forme of Thankesgiuing to God in the Hymne Te Deum laud●mus Or you may well say with those blessed soules To thee O my God benediction light wisedome thankes honour power vertue in the reuolutiō of all ages for euer more My God the glory which thou dost merit be rendred to the throne of thy Maiesty and be thy holy peace on earth graunted to men of good will My God I laud I blesse adore thee I yield thee thankes for the greatnesse of thy glory be●●fits Great God King of heauen earth eternal Father and absolute Lord of all thinges And thou also my Sauiour Iesus only Sonne of the heauenly Father true God true man who takest away the sinns of the world and sittest at the right hand of the liuing God And thou holy Ghost cōsubstantiall with the Father and with the Sonne most Holy Trinity receaue my prayers in thankesgiuing SECT VIII Of Offering or Oblation which is the third act of Deuotion REligion and Sacrifice began frō the worlds infancy and haue euer byn tyed to geather with an inseparable band God who giueth all would that we giue him and persuadeth that we take out of his coffers what cannot be found in our Nothing Obserue now I pray a matter cōsiderable that as in the law of Moyses there were three māner of sacrifices to wit Immolations Libations Victimes Immolations which were made of the fruits of the earth Libatiōs of liquors as oyle wine Victimes of beasts so likewise God requires that for fruits you affoard him your actions for liquors your affections and your selfe for Victime This is done by the act of Oblation or Offertory which is a way of sacrifice wherby we offer our selues and all that belongeth to vs at the altar of the diuine Maiesty That this act may be wel performed it is necessary at the first to haue a chast appreh●nsion of the power and dominion which God hath ouer vs Secondly a most intimate knowledge of the dependance we haue vpō him representing vnto our selues that we not only receaued Being and all that which consequently dependeth thereon frō his goodnesse but that we also are supported perpetually by his hand as a stone should be in the ayre and that if he neuer so little remit thereof we should be dissolued into the Nothing from whence we were extracted From thence will arise an act of lustice in the promptnesse of the wil we shall haue to yield to God what appertaineth to him and as
to attayne it so sensible is self loue and had you it it were to be a stone not a man It is not to driue away one temptation by another and to do one euill to be freed from another for to pursue that course is to wash your selfe with inke It is not to hide your selfe vpon all occasions neuer to doe good for feare you must fight against euil but manfully to resist in the māner I will shew you The great spirit Iohn Picus Mirandula hath collected togeather twelue notable Maximes the practise of which is most profitable to wage warre in spiritual cōbat against weaknesse The first Maxime That you must be tempted on what side soeuer it happen In hoc positi sumus It is our profession our trade our continuall exercise The Eagle complaineth not of het winges nor the Nighttingale of her song nor the Peacocke of her trayne because it is by kind and it is as naturall for a man to be tempted as for a Bird to flye to sing to prune her seathers If you forsake the way of spirituall life fearing to be tempted and turne head towards worldly contentments hold it for an infalliable verity you shal thereby be the further engaged and which is worse without comfort honour merit or recompence you shal leaue a paper crosse which if you wel knew how to manage would load you no more then feathers do the Bird you will forsake it say I to take another hard vneasy and bloudy which will put you into confraternity with the bad thiefe The great Prelate of France Sidonius Apollinaris relateth that a certaine man called Maximus being arriued at the height of honor by vnlawfull and indirect wayes much grieued from the first day and breathing out many sighes spake these words Felicem te Damocle qui non longius vno prādio regni necessitatem tolerauisti O Damocles I esteeme thee most happy to haue byn a King only the space of a dinner tyme. It is now a whole day that I haue beene so can no longer endure it The second Remember that in the affaires of the world we fight a long tyme we trauell more painfully we reape more fruitlessly the end of one toyle is the beginning of another In paines-taking there is no other hope but euer to labour and a temporal toyle doeth many tymes draw after it an eternall payne The third Is it not a meere folly to belieue a paradise an eternal life a Iesus Christ who made vnto himselfe a ladder of the Crosse to ascend to the throne of his glory you in the meane tyme to be desirous to liue heere with armes acrosse to see the Maister open the way of heauen thorough so many thornes the seruant not to be willing to tread but vpon flowers To see vnder a head all wasted and worne with sufleringes a delicate member as one should put feet of flaxe to a brazen Colossus The fourth Were there no other fruit in temptation but the conformity which we thereby haue with Iesus Christ who is the soueraigne Wisedome it were to be highly recōpenced A braue Captaine sayd to a Soldiar who dyed with him Thou who wouldest haue beene vnknowne all thy life tyme it is no small honour for thee to dye this day with thy maister and who would not hold it a great glory to haue the sonne of God for Captaine for companion for spectatour for theater for guerdon in all his afflictions and tribulations Who would not account it a great dignity to be daily crucified with him to distend his handes and armes vpon the Crosse in withholding them from violēces rapincs ruines wherwith the spirit of lying transporteth vs To fetter your feet in hindering thē to runne after the vnbrideled desires of your hart To make bitter your tongue in subduing the pleasures of your tast To wound your body in beating down the incitementes of flesh by a holy mortification To lessen your selfe by the contempt of honour according to the exāple of him who being able alwaies to walke vpon the winges of Cherubims would creepe among vs like a little worme of the earth What a glory were it to say with S. Paul Ego stigmata Domini Iesu in corpore meo porte The fifth Not to confide in humane remedyes whē you vndertake to ouercome a temptation It is not a thing which depēdeth merely vpon vs It is necessary God go before and we thereunto contribute our free will If he watch not ouer our heads it will be a hard matter for vs to keepe Centinell No creature is so feeble as he who holdeth himselfe for strong being onely armed with his owne confidence Multa in homine bona fiunt que non facit homo Nulla verò facit homo bona que non Deus praestet vt faciat home saith the Councel of Orange Many good things are done in man which man doth not and man doth no good which God doth not Who thinks to resist temptations without his helpe is like him that hastneth to the warrs and stumbles at the threshold of his own doore And therefore an effectuall meanes in this battel is to insist much on prayer especially at the first aproach of a temptation The sixth When you haue vanquis●ed a temptatiō take very good heed you forsake not your hold wh●ly slackē your courage as if there were no other enemyes to be opposed As distrust is the mother of safety so ouer much security is the gate of danger If your enemy sti●● roame vp and downe like a roaring Lyō become you on the other side a watchfull Lyon in the centinells of the God of hoastes and take for your deuise Super speculam Domini ego st● The seauenth Content not your selfe only not to be beaten but assayle your enemy when Sathan sets a snare to entrap you make it an instrument of merit If he present a good worke to you which glittereth in the world thereby to tēpt you with Pride make a good worke of it and leaue vanity referring all to the greater honour of God The eight When you are in the cōbat fight with alacrity as if you already were certaine of the victory Turne away the eye of you confideration frō what you suffer and hold it perpetually fixt vpon the reward A great vnhappinesse which maketh many to fall headlong into temptation is that they haue their minds so stretched and bent vpon the thought of paines that they cannot abide to behold the rewarde which waiteth on thē When the forty Martyrs were in the frozen lake thirty nine of them looked backe vpon their future crownes and one of them vnhapily thought of nothing but his punishment All of them remayned victorious except this wretched creature who soyling the glory of his patience came out of the poole to dy presently after in his infidelity Do you not magine that which comforted our Sauiour on the Crosse in the bottomlesse Abisse of Calumnyes and Dolours was a mirrour