Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	day_n	good_a	time_n	2,585	5	3.4202	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68585	A dialogue of dying wel. First written in the Italian tongue, by the reuerend father Don Peeter of Luca, a chanon regular, a Doctor of Diuinitie and famous preacher. VVherin is also contayned sundry profitable resolutions, vpon some doubtful questions in diuinitie. Translated first into French, and novv into English; Dottrina del ben morire. English	[Pietro da Lucca].; Verstegan, Richard, ca. 1550-1640.	1603 (1603)	STC 19815; ESTC S114608	35,811	112

Illumina oculos meos ne vnquam obdormiam in morte ne quando dicat inimicus meus praeualui aduersus eum That is lighten myne eyes that I sleep not in death least that at any tyme my enemy say I haue preuailed against him And yf thow canst say none other at least thow shalt say a Pater noster and Aue Maria deuoutly euerie day with this intētiō that God wil geue thee grace to dy lyke a true christian And although it be a thing very cōueniēt for the obtayning of such singular grace to haue recourse to the glorious mother of God as also to the apostles martirs cōfessors virgins other saintes in heauē yet neuerthelesse thow oughtest particularly to inuocate the ayd of thy good angel who for so much as hee hath a particular care ouer thee wil not faile in that so dangerous and perillous an howre to assist thee with a singuler and special help Some bee accustomed to say this prayer O Domine Iesu Christe deprec●r te propter illam amaritudinem quàm pro me misero peccatore sustinuisti in cruce maxime quando nobilissima anima tua egressa est de corpore tuo miserere animae meae in egressu suo Amen That is O Lord Iesu Christe I beseech thee for that bitternes which for mee wretched sinner thow didst endure on the crosse espetialy when thy moste noble soule went foorth of thy body haue mercy vpon my soule when it shal departe out of my body A chanon reguler of the order of S. Augustyne after his death appearing to a freind of his told him that by meanes of this prayer which hee had ordinarily in his lyfe tyme said euery day there was graunted vnto him a verie good happie and quiet death Yf thow shalt then daylie vse so to recommend thy self to God to the saincts and angels thow mayest hope neuer to be abandoned of them in that case And although in time of pestilence or of war thow fynde thy self depriued of all mannes help do not doubt For in that hower thy good angel and the saincts wil not fayle of their desired helpe in due tyme as it is knowne to haue happened to many that trusted in their ayd The fourth and last rule THE fourth rule which ought to be obserued in health is called mortification The deuout men that haue treated of this doctrine wryte that a man ought euerie day to dy that is to say to mortifie his proper passions sences as for example one doth abuse thee in wordes thy passion would answere him and thow wouldest not suffer him to tread thee as it weer vnder his feet but thereby thow shouldest shew thy self not to haue mortifyed thy affections whereas holding thy peace and mortifiyng that violent motion thow shouldest shew thy selfe to bee dead to the world and that thy reason comaundeth ouer thy inferiour affections When thyne eye would see and behold a beautiful creature yf thow restraine thy desire thow shalt mortifie it but yf thow suffer thy self to be caried away by sensualitie then cāst thow not be called dead vnto the world but aliue Therefore it is said of holy men that yf thow desire to dy a trew christian and at the end of thy lyfe to enioy euerlasting blisse it behoueth thee euerie day whilest thow liuest many times to dy And thus oftentymes dying spiritually thow shalt learne the arte to dy wel and safelie and without feare come to the end of thy lyfe with good preparation and their shal be verified in thee the saying of blessed S. Gregorie the great when hee said Non timebit facere quod se nouerit bene didicisse that is to say hee shal not feare to doe that which hee knoweth himself to haue learned wel to do And thus haste thow somwhat vnderstood how thow oughtest to prepare thy self for death in tyme of health which is practised beforehand and in it consisteth fowre rules or principal points the first is called the remembrance of death the second the making of thy testament the third prayer the fourth mortification And now come wee to the second parte where wee shal speak more briefly of the preparation a man ought to make when hee beginneth to bee sick and it conteyneth fowre other principal rules THE SECOND CHAPTER wherein is principally treated of the preparation which a man ought to make in the begining of sicknes and conteyneth fowre principal rules The first rule THE first rule is that when thow feelest thy selfe depriued of health thow do think by and by that almightie God who is the chief goodnes is hee that sendeth thee this sicknes for the greater weal of thy soule and to the end that thow shouldest leaue thy euil lyf or els yf alreadie thow haest amended thy euil lyfe that then thow mayest bee preserued in good lyfe with greater perfection The wyseman sayd Infirmitas grauis sobriam facit animam that is to say A grieuous sicknes maketh the soule sober And Dauid saith Multiplicate sunt infirmitates eorum postea accelerauerunt that is Their infirmities weare multiplied and afterward they made haste Therefore this sicknes without doubt being sent thee of God for thy profit thow oughest to receyue with great patience and thank him for his giftes For although these strypes and fatherlie corrections afflict and greeue the bodie yet they cure the soule and of this thy prayse-woorthie patience many good fruites shal follow First thow shalt greatly merit in the sight of God being conformable to his iust and holie wil and pleasure and it shal be a satisfactiō for thy sinnes and the more in that thow shalt the more easilie suffer the sicknes it self and so yf God wil that thow amēd thow shalt sooner bee deliuered Whereas on the contrarie part yf thow shouldest bee impatiēt thow shouldest synne and thy sicknes should bee prolonged and peraduenture also encreased and thow weakened by thyne impatience shouldest then with more difficultie beare euerie litle payne or grief To this purpose S. Augustine said Si Deum diligis quod faecit Deus diligis that is Yf thow loue God thow louest that which God doeth And S. Hierome saith Qui cum dolore agritudinem suscipit signum est quod Deum non sufficienter diligit that is to say It is a signe hee doth not loue God with all his hart as hee ought to do which receyueth sicknes with greef of mynde The second rule THE secōd rule of preparatiō that ought to be made in sicknes is so soone as thow perceyuest thy self to bee sick that thow think thow mayest dy of this disease and that thow therefore doe dispose thy selfe to receyue the sacraments of holy Churche as yf thow wert sure thow shouldest then dy in deed In this case the deuil is wont to lay many stoppes to let a man to doe so great good First hee putteth in his mynde that hee shal not dy of that sicknes and that their is no

of three dayes Through the which great miracle sundry doctors schollers left the world went into the wildernes where they began the first foundation of the order of the Carthusians otherwise called the monkes of the Charterhows The eleuēth ●●estion THE eleuenth questiō was yf when this particuler iudgement is done and the sentence giuen the soule be caried by and by to the place appoynted The Ermite answered that the holy Catholike Churche holdeth and firmly beleeueth that our soules beeing departed out of our bodies do after their particular iudgemēts ordinarily passe vnto the place of euerlasting ioy or paine according to their merites or demerits And the reason hereof is for that it is the soule that principally synneth or meriteth and the bodie without it cannot sinne nor merit and therefore it is not against reason that the soule without the bodie receyue eyther good or euil vntil the day of the vniuersal iudgement it sufficeth that afterward at the tyme of the vniuersal iudgement beeing vnited with the bodie it be therewith for euer eyther saued or damned The sacred diuynes in the fourth of the sentences do proue this our Catholike conclusion with reasons authorityes and authentical histories but in this place onely the authority of the scriptures is sufficient for vs as it apeereth in the 23. of S. Luke where our Sauiour Christe said to the good theef Hodie mecum eris in paradiso This day thow shalt bee with mee in paradise hee said not at the end of the world but this day And Iob speaking of wordlings said Ducunt in bonis dies suos in puncto ad infernum discendunt that is to say they spend their dayes in pleasures and in a momēt they descend into hel Whereby it apeereth that whylest they bee in their triumphes and ioyes sodeynlie in the twinckling of an eye they fall into hel The twelfth question THE twelfth question was yf all they that dy do suffer equal payne and anguish in the agonie of death The Ermite answered no as it appeareth in some olde men which dy easily and also some that seeme to dy sleeping and some whilest they bee in an extasie or traunce as S. Augustine declareth in his book De ciuitate Dei Moreouer it happeneth somtymes that one aliue and in health doth endure greater payne then an other in the tyme of his death and it is iudged of Wysemen that oftentymes it is a greater difficulty to beare the troubles and miseries of this lyfe then dying to loose the lyfe of the bodie So as in this respect there haue bene many holy Confessors that haue suffered more greeuous afflictions then some martirs Wee may therefore think that there is no man who eyther before his death or at the tyme of his death or at least after death doth not suffer excessiue grief and great torment When the youngman had wel vnderstood all these things aforesaid hee would yet haue propounded other questions but the Ermite feeling himselfe wearie aswel for his great age as also for his long talk prayed him that hee would bee content to aske him no more but rather that hee would do his endeuour to put in execution that which hee had all readdie tolde him for woordes without deedes are litle profitable and to such as haue a good wil to do wel it is not needful to vse many persuasions but breefly to tel them their dueties Then the youngman with great reuerence and humility did vpon his knees giue thankes vnto the good Ermite for so many his good holy lessons promised him to make it apeer that his long discours should not bee vnprofitable and without great fruit And so hauing had his blessing took his leaue and without delay desirous to giue himself wholie to learne to dy wel distributed all his riches to poor orphans Churches and hospitalles and forsaking this miserable and deceyuing world entred into religion where hee continewed a long tyme and diligently obserued the aforesaid rules til at length hauing liued long and vertuously hee happely rendred his soule into the handes of this creator to whome bee all honour and glorie world without-end Amen FINIS