Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	life_n	soul_n	spirit_n	4,377	5	5.2742	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12614	The ransome of time being captive Wherein is declared how precious a thing is time, how much he looseth that looseth it, & how it may be redeemed. Written in Spanish, by the R. Father Andreas de Soto, confessor to the most excellent Infanta Clara Eugenia. Translated into English by J.H.	Soto, Andrés de, 1553?-1625.; Hawkins, John, fl. 1635.	1634 (1634)	STC 22937; ESTC S101240	58,513	218

the Lamentations vsed Vide Domine considera c. Behold Lord and consider how I haue been come to be abject since that my seruant yea my slaue doth so vilify me more offereth outrages against mee And in such māner doth the body draw on great burthē on the soule which it doth extremely wrōg doth raise and exalt it selfe with vvhat is not agreable rather contrary to all reason and iustice and it is bound to returne to the soule what properly belongeth vnto it vnder paine vnder amerce that vvhen the soule hath as also the body each of them both of them may be lost vvithout any redemption or any safety And to giue life to vvhat hath been deliuered as also what is to follow what better doctrine can be set downe then that vvhich the glorious Bernard hath in à sermon of the comming of our Lord of Aduent vvhereof I vvill here recite à great part The time of this life sayeth hee appertaineth not to the body it belongeth properly to the soule and for it vvas it appointed for of much more value is the soule then the body and it hath first to repaire and procure remedy vvhich first fell for it's fall it 's transgression the body vnderwent incurred punishment And if vve desire to liue and be true members of our head vho is IESVS CHRIST our Lord our duety is to imitate him and to conforme our selues to him the way wee must walke the principall care and sollicitude must be of our soules for vvhich he cheifly came into the vvorld and suffred the torment of the Crosse and let vs reserue the care of the body for that day and time vvhen our Lord shall come to reforme them to change them into à better state as said the Apostle Saluatorem expectamus nostrum c. We looke for our Sauiour who is IESVS-CHRIST our Lord and his comming to Iudge vvho will reforme or according to the Greeke text vvill transforme our body meane abject and full of imperfections and miseries and it shall be according to his similitude vvho is replenished with clearnes and splendour Hence striue not no attempt not oh thou body ill to be regarded ill to bee esteemed of to impatronise thy selfe of time by force and vvith violence before time for albeit thou maist occasiō yea hinder safety to thy soule yet canst thou not vvithout it procure it for they selfe alas no. All things haue their time permit suffer and consent that the soule may worke freely nor be thou any impedimēt vnto it rather helpe it and labour iointly vvith it for if you trauaile together if you shall suffer with it you shall raigne vvith it and so much as thou troublest and hinderest it's safety thou troublest and hinderest thine owne for thou canst not be reformed vntill that our Lord see in thy soule his image reformed Oh! body obserue vvell that thou hast vnder thy roofe à most noble guest à guest of grand rancke and quality vvhich is the soule and that thy well being and safety dependeth on it Be therefore some what like à Courtier well mannered and discreet and giue vvay respect and free entertainement vnto so honorable à guest Thou thy selfe art in thine owne house and in thine owne proper soile for thou art earthly and of earth but the soule is but à guest in thy house euen as à stranger à trauailer and exiled alas banished from his proper place of residence Let mee freely enterchange à word vvith thee oh body vvhat rusticall rude lowne very block head and course conditioned fellow should bee be valiewed to vvhose house might happen à Prince or Earle to come to allodge vvho would not willingly and most readily giue way and betake himselfe to the worst roome of his house to present him vvith the best roome and best lodging of his house yea if it vvere necessary vvould sleepe on hay and straw or by the chimnyes harth cinders Let this be thy way forsake thy meate sleepe litle if so it be expedient and necessary for the good of thy soule and for the loue of it let passe thy pleasures thy entertainements and passetimes fast and be regular sober and temperate in thy diet to the end that it may be in good time and perfect health and so perseuere correct thy selfe sharply bleed and mortifie thy selfe that it may liue this time is not the time of laughter but of teares not of repose but of labour not of dantinesse nicenesse but of pennance not of delight not pleasure but of anguish of sharp tribulation the time vvill come about there vvill come à time of mirth of joye and of laughter together vvith it so be it that with it thou lament thou suffer thou at the present poure forth thy teares and if together thou so west in teares together thou shalt reape gladnes hearts-comfort hearts ioy and vilifie not nay esteeme not at an ordinary value thy guest for that hee seemeth to come vnto thee from forraine countries as à stranger but contemplate obserue vvell the many and singular benefits which accrew to thee through his society his conuersation and presence This guest this soule is it vvhich giueth life spirit and vigour to thy sight and to thy eares faculty of hearing speach to thy tongue to thy palate it's tast and sense of feeling and motion to all thy entire body beauty and gracefull comlines And if so that thou vvilt vvell obserue and ponder what I now deliuer let it be your serious attention vvhat is it that you would be found to bee if so that it should faile you and that it should depart frō you that it should at any time leaue you abandon you and vtterly forsake you your house in this euen point and instant of time thy tongue will not be able to doe his office thou wilt be vtterly bereaud of speach thine eyes will become blind thou wilt be depriued of thy guift of hearing thy countenance will appeare pale all thy beauty will fade and fully perish and thou shalt proue to be terrible foule vgly stark cold irksome and horrible and thou shalt be an vnsauory carcasse and altogether rotten and à dunghill for vvormes Since Since that vvhich I here deliuer is true from whence is it that for à small momentary delight that thou dispensest and thou notably offendest so great à guest one of such quality and so profitable as of whom so inexpressible vse might haue been well made and that thou takest away it's time doth injure it and stealest from it and employest it so ill but thou canst not haue euen this thy shadowed delight if it vvere not vvith thee And if so great guifts depend and accrue to thee through it's presence and society not withstanding it be in à forraine Countrey and banished for sinne from the high and mighty Court of heauen and from the sight of it's Lord thinke maturely what

thee for thy study and to serious readinge of holie Scriptures and to the informing enabling thee therewith and when so that thou hast passed some time and the care of thy soule shall haue a-wakened thee and moued thee to kneele humbly and often on the ground thou shalt if thou wilt be aduised by mee vse some corporall labour or some manufacture in thy cutt of howers in the houres thou hast to spare as the worke made of wooll or Cotton spinne flax or wind vp yarne worke with the needle à while or some such like worke or entertainement of time for if so that you employ your time the dayes will neuer seeme long but euen very short And diuine Bernard in the treatise of à solitary life aduiseth the same saying After the daylie sacrifice of prayers after study after examination discussion of conscience thou shalt giue thy selfe to some entertainement or corporall exercise where with the soule may solace and recreate it selfe à while and breathing time without that it be distracted or remisse out of which when thou wilt and shalt finde it expedient thou canst not deliuer thy selfe freely part from without some difficulty For euen as man was not ereated for à woman but à vvoman for à man euen so corporall exercise is for spirituall and for to assist it and not to bee à hinderance to it And euen as the companion vvhich God gaue to Adam vvas very like to him and made of his ribbe asvvell bone as flesh euen so the help and exercise vvhich hath to accompany spirituall life ought to haue à proportion and solicitude to the spirituall state and to symbolize and correspond vvith it euen as it is to meditate any thinge one vvrit or vvrite ought one hath read for vvere it soe that they vvere workes of great labour and wearisomnes oppressing the spirits and senses much and vvearing the body the spirits viuacity deuotion would hence proue lessened grovve weake and alas feeble and cold Yet let the religious and spirituall person be aduertised that long time bee not consumed in corporall exercises but breife and in such manner that easily he from them call himselfe to those of the spirit and the condition thereof ought not goe alone and euen solely such but it ought to be accompanied and to be associated vvith that of the spirit Corporall exercises are those vvhich are vnder the denominatiō of manufactures handy-vvorkes for others vvherein necessary it is that the body take paines and suffer vvatches fastings austerityes and such like penances and sharpes and mortifications do not onely not hinder nor dravv on any prejudice to the spirit nor are they workes aduerse to it but farre othervvise they are favourers and friends be it so that they be vsed vvith discretion vvit and ansvvereable to true iudgement And the same Bernard writing to à certaine sister of his à Nunne delivereth himselfe in this the seruant of GOD must alwaies either read pray or worke left that the luxurious spirit get advantage and possesse it selfe of an idle spirit carnall pleasures are overcome with busines paines-taking and employments Diuide thy day Sister into three parts in the first pray in the second read in the third doe some or other labour and handy-worke Prayer doth purifie vs reading doth teach vs and labour gaineth vs happinesse according to what David sayed Thou shalt be blessed and thy affaires all vvill haue good successe because thou shalt eate of the labours and works of thy hands And he vvho shall dispose and passe his time ouer shall haue no account to giue to God for time ill employed and lost nor shall hee haue time to lament of to complaine of nor to accuse himselfe at the day of Iudgement that he neglected time cast away time lost time The end of the Eighth Chapter THE NINTH CHAPTER Of the meanes to redeeme time where shal be giuen to vnderstand more expresly who are they and of what condition they are who lose it The Apostle Saint Paul among other doctrines exhortations and counsailes that he giueth to the Ephesians and vnder them to all Christian people after that hee had admonished them that they should beware of Luxury and couetousnes and of all other workes of darkenes and that they converse not cōmunicate not with hereticks the enimies of light these are his words Videte quomodo cautè ambuletis c. You haue well seene already how many dangers there are and traps snares impediments ambushes in the way to heauen and how many theeues pirats and enimies hence vvell obserue and take tender most solicitous care how you trauaile stand on your guard prudently and that vvith very great sollicitude and cautelousnes vvith watch and circumspection that you miserably fall not into their hāds Runne not the course of fooles but entertaine the discretion of the wise discreete prudent subtle and sound solid men that vvell know what to doe and hee following his intent and continuing his discourse sayeth Redimentes tempus c. Redeeming time for the dayes are ill and the first exposition of the first vvords is Saint Ierom's the later shal be explaned in the following Chapter time vnto men that they might therein serue him and that they might employ themselues in good workes and meritorious vvhich is at large read in the second Chapter hence appeareth it that they loose time vvhen so they employ it ill and vnvvorthily as in bad workes which is the true losse most culpable most to be blamed and most to be deplored and euen so hath time to be redeemed to be ransomed by the doing of good workes and then à man buyeth redeemeth it and maketh it his owne proper vvhich was formerly detained impawned engaged nay sold. The second declaratiō is this Many times God Almighty doth shorten and cutt of sinners from daies and time vvhich according to the course of nature they were to runne had they been good as the third Chapter sheweth so that the just the vertuous and vvho so employeth his time vvell redeemeth it ransometh it for he doth recover and re-assume that part of time and space of life that though he were à sinner God Almighty as à just judge will acquitt him and it so happily falleth out that he liveth to his full yeares destined him and dyeth enioying à long course of life and many years The third exposition is that he ransometh time who parteth vvith parcell thereof from vvordly affaires to offer it vp to God and in serious applying himselfe to God and to enjoying of inward comfort of his soule and that seeming to doe nothing he employeth it in an holy vacancy from worldly addictions according to the exāple of S. Mary Magdalene And also he who carefully and strictly boundeth his time in so much as he abridgeth it's addiction to tēporall affaires maketh as litle consuming thereof as he can as it were some