Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	blood_n	life_n	lord_n	4,921	5	3.7317	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03296	An instruction how to pray and meditate well Distinguished into thirtie six chapters. Composed at the request of certaine louers of pietie, desirous to aduance themselues in perfection. By the Reuerend Father, Ignatius Balsamo Priest of the Societie of Iesus. And translated out of French into English, by Iohn Heigham.	Balsamo, Ignazio, 1543-1618.; Heigham, John, fl. 1639.; Everard, Thomas, 1560-1633.	1622 (1622)	STC 1341; ESTC S112122	46,203	342

may present this figure vnto thy heauenlie Father sa●ing Behould the man And to beare it most patientlie though wicked or inferior parsons be preferred before me sith a thiefe and murdrer was preferred before thee Amen The 16. Meditation at 8. a clock in the morning O good Iesus In this houre Pilat ouercome with the importunat clamors of the Iewes pronounced the sentence of death against thee and Iudas casting downe the mony despairing hung him selfe vpon a tree Deare Iesus pardon me who many times in fauour of the world and myne owne flesh haue pronounced the sentence of death against thee And grant me perfect Contrition for all my sinnes so that I neuer finallie despaire of thy grace and mercie Amen The 17. Meditation at 9 a clock in the morning O Good Iesus In this houre the Iewes pullinge off the clothes of mockerie which Herod and Pilates soldiers had put vpon thee and reuestinge thee with thine owne apparell that thou mighst the better be knowen thou carriedst thy heauie C●osse towards the mount of Caluarie euen till thou felst downe in the way for excessiue wearines Deare Iesus grant me hereby to remember that at the last death will despoile me of whatsoeuer the world hath lent me And make me neuer to be wearie of bearing thy Crosse that being partaker of thy paine I may be partaker of thy glorie Amen The 18. Meditation at 10. a clock in the morning O Good Iesus in this houre thou wast crucified on the Crosse betwixt two theeues thy B bodie being so violentlie extended theron that one might number all thy bones meane while thou praiedst for thine enimies and promisedst Paradise vnto the penitent thiefe Deare Iesus cause me to crucifie all my disordered appetites and to extend all my members with all the powers both of soule and bodie in the seruice of thee And at the houre of my death vouch-safe to doe me the selfe same grace that thon didst vnto the penitent thiefe and to those that crucified thee Amen The 19. Meditation at 11. a clock in the morning O Good Iesus in this houre thine enimies most spitefullie vpbraidinge thee that if thou wert the Sonne of God thou shouldst come downe from the Crosse and saue thy selfe meane while thou sorrowfullie criedst out to thy Father saying My God my God why hast thou forsaken me Deare Iesus grant vnto me that by no suggestion of the world the flesh or the deuill I euer come downe from the Crosse of thy seruice Nor euer to despaire in myne aduersities though it seeme vnto me to be quite forsaken sith the like desolation did happen to thee hauing on the Crosse in such extremitie Amen The 20 Meditation at 12. a clock at noone O Good Iesus In this houre crauing a litle drincke to quench thy thirst they gaue thee most bitter gaule and vinegre to encrease thy torment which hauing tasted cryinge with a loud voice All is finished thou rendredst vp thy spirit into the handes of thy Father Deare Iesus make me neuer to abuse the good crea●ures of mea●e or drinke si●h gaule and vinegre was giuen to thee Constantlie to perseuer in ver●u euen to the end that I may trulie say with thee All is finished which thou hast commanded me and so may recommend my soule into thos● holie handes extended pierced and with thy pretious blood all besprinkled for me Amen The 21. Meditation at one a clocke in the after-noone O Good Iesus In this houre the sunne was darkned the earth trembled the rocks rent a sundre the graues opened and many that slept arose went foorth and appeared to diuers in the citie Deare Iesus wound my hart with such compassion that like to the sunne it may quite loose the light of all wordlie ioye Like to the earth to tremble with feare Like to the rocks to rent with sorrow Like to the graues to open by confession Like to the dead to arise and goe foorth of the sepulchre of sinne And like vnto those Saints enter into the citie of paradise euerlasting pleasure Amen The 22. Meditation at 2. a clock in the morning O Good Iesus in this houre thy most holy soule descended into the prison of Limbo to deliuer from thence thy faithfull frindes meane while the sacred side of thy dead bodie was opened with the stroake of a soldiers speare Deare Iesus make me willingly for the loue of thee to visit prisoners the soules in Purgatorie or any poore that are in necessitie Wound my hart perfectlie with the loue of thee and let this most sacred wound stand allwayes open vnto me in my necessitie Amen The 23. Meditation at 3. a clock in the afternone O Good Iesus In this houre Ioseph entring bouldlie to Pilat and begging thy bodie with the helpe of Nicodemus vnnailed and tooke downe the same from the tree of the Crosse and coming towards the earth was receiued of thy blessed mother betwixt hir armes Deare Iesus grant me to desire with loue and to beg with faith thy blessed body in the holie Eucharist And to reciue thee often within the armes of my soule with such burning teares of loue and deuotion as did thy sad and afflicted mother Amen The 24. Meditation at 4. a clock in the afternone O Good Iesus In this houre thy welbeloued frinds annointed thy dead bodie with most pretious ointments wrapped the same in a cleane sindon and finallie enclosed the same within a new sepulchre wherin neuer any was laid or buried before Deare Iesus vouchsafe to annoint my soule when it shall be dead by sinne with the pretious liquor of thy preuenient grace And grant I beseeche thee that my hart may be vnto thee a new sepulchre trulie renewed in newnes of life wherin thou onlie and thy celestiall loue may be lodged and inclosed for euer and euer Amen Saluations to all the partes of Christ and recommandation of himselfe vnto him AL I hail ô head of our Lord and Sauiour Iesu Christ dreadfull to all powers crowned for vs with thornes and smitten with a reed All hail ô most beautifull face of our Sauiour Iesu Christ spit at and buffeted for vs. All hail ô most benigne eyes of our Lord and Sauiour Iesu Christ bedewed for vs with teares All hail ô honny-flowinge mouth and throat most sweet of our Lord Iesu Christ made for vs to drink gall and vineger All hail ô most noble eares of our Lord Sauiour Iesu Christ vexed with contumelies and vpbraidings for vs. All hail ô humble necke of Iesu Christ buffeted for vs and most holy back whipped for vs. All hail ô most venerable handes and armes of our Lord Iesu Christ stretched vpon the Crosse for vs. All hail ô most meek brest of our Lord Sauiour Iesu Christ much troubled for vs in thy passion All hail ô most glorious side of our Lord Iesu Christ pearced through with the speare of a soldier for vs. All hail ô sacred knees of mercie of our Lord and Sauiour Iesu Christ bowed for vs in thy prayers All hail ô feete to be adored of our Lord and Sauiour Iesu Christ fastened with nailes for vs. All hail ô holie body of Iesu Christ hanged on the Crosse wounded dead and buried for vs. All hail ô most pretious bloud of our Lord and Sauiour Iesu Christ powred out for vs. All hail ô most holy soule of our Lord Iesu Christ recommended vpon the Crosse for vs into the handes of thy Father In the same recommandation I recommend to thee this day and daily my soule my life my hart and body all my senses and acts all my friendes and benefactours my sonnes and kinsfolks the soule of my parents brethren sisters and of all my friendes and enimies that thow voutsafe to protect deliuer and defend vs from all the assaultes of our enimies visible and inuisible now and for euer more Amen FINIS APPROBATIO LIbellum hunc piaru●● Meditationum pro 24. diei horis legi attente nihil inuenio quod sit contra fidem aut bonos more 's sed dignum iudico qui pro solatio deuotorum imprimatur 4. Ianuarij 1618. F. Leander de S. Martin Benedictorū Anglorum Vicarius generalis S. Theol. Doct. Regius Professor linguae Sāctae in Academia Duacena

Claustraliū hath placed the reading of spirituall bookes amōgst the parts of Praier To Meditate is as much to say as to thinke on some kinde of thing or matter diligentlie attentiuelie to the end to pray and to speake with God This I saye because to cōsider some mysterie of our faith or other like thing to explicate in classe or for other like ende is not an espece of Prayer This Meditation or Cōsideration is an acte of the vnderstāding whence foorthwith foloweth the acte of the will for man knowing some good or euill moueth it to loue or hate the same Whēce the Holy Prophet said Psal 38. In meditation emea exardescet ignis In my Meditation fire shall be kindled within myne heart And for this reason it is that Prayer Meditation goe ordinarilie together and are in such wise conioyned that oftentimes one cannot treate of the one without the other Contemplation is an excellent and affectuous Meditation which is made without discourse and without paine the soule being vnited with his God both byknowledge loue together as one who beholdeth stedfastly a beautifull Image without moouing his fight this way or that way and therein taking his contentment The Prayse of God is to laud and blesse him for the vertues and perfections which are con●ained in him Thankesgiuiing is to render him Thankes for the benefites we haue receaued of him Petition or demaund is simply to aske some thing of him Obsecration is a demād interposing some other sacred thing agreable vnto him to the end to enclyne him as saying by the pretious blod of thy Sonne I beseech thee Oblation is to offer some thing vnto him as our soule our bodie or the workes which wee performe Examen of Conscience is to search out our faults before Almighty God to craue pardon to amēd and correct our selues Admiration is an excellent act of Prayer when the soule being in Contemplation commeth to wonder to be astonished at the Wisdome Boūty Patience other works of almighty God whence do follow Exclamatiōs sometimes Extasies or Rauishmēts Now taking Prayer properlie in the second signification there are three sortes of Prayers to witte Mentall Vocall and Mixt. And the reason is for that in three sorts or manners a man may speake with Almighty God by Hart by Mouth and with the one and the other together but we are to vnderstand them well Mentall Prayer is when the soule speaketh to God interiourlie without pronouncing any worde at all shewing vnto him what she desireth with the motiō of the lippes This is true and perfect Prayer in the which God delights him as our Sauiour said to the Samaritan woman S. Iohn cap. 4 God is a spirit they that adore him must adore in in spirit Vocall prayer is that which is made with the voice forming and reciting the wordes But marke that this ought to proceede frō the hart that is to say that wee must consider the wordes which we speake or haue at the least intention to Praye for if one Pray onely with the Mouthe without any intētion vsing no indeuour todriue away distractions and the wandring of the spirit such Prayer is neither vocall Prayer nor any Prayer but rather sinne the which God reproacheth vnto his people by the Prophet Esay cap. 29. in Mat. cap. 5. saying This people honoureth mee with their lippes but their heart is farre from mee This Prayer therefore is not called Vocall because it is made onelie with the mouth but to be distinguished from that which is Mentall because that Mentall Prayer is made with the heart onelie and Vocall by adding to the thoughts the wordes also Mixt Prayer is as much to saye as composed of Mental and Vocal together and is when a man Prayeth vnto God partlie by heart partlie by by mouth so that it is not mixt Prayer when on prayeth with spirit word together considering or pondering what one saith as some suppose but it is Vocall Prayer But mixt Praier is so called when after one hath prayed in spirit he doe adde thereunto some prayer by wordes CHAP. III Of that which we must do and whereof we must beware to the end to Pray and Meditate well THere are verie manie things which further are requisite yea verie necessarie to Pray and Meditate wel likewise many which doe hinder and wherof we must carefuly take heede And this is one of the causes for the which this exercise is so difficult it is also the cause that there are so fewe in the worlde that doe performe it wel because we bring not that which the thing requireth nor countergarde our selues frō the thinges that are contrarie which thinge euerie one may know examining himselfe after wee shal ha●e explicated the the same Of these meanes and impediments the R. F. Lewis of Granade hath treated wonderfull well and amplie in his second booke of Prayer and Meditation The time First hee must determine and set downe a certaine time to employ in this holie exercise euerie day And touching the same sundry things are to be noted 1. First that one cannot giue a general rule for all to employ thus much or thus much time because of the great diuersitie of persons Notwithstanding euery on according to his estate ought to depute one hower or at the least halfe an hower or two howres or as shal seeme best vnto himselfe and withall to determine the howre wherin he doe the same either in in the morning or in some other time 2. Hauing resolued to allow so much time vnto Prayer and Meditation and at such an houre he must neither omit it for any affayre in the worlde vnderstanding that this busines is of the greatest importance of all others and ought to be preferred before al others nor change the same into an other houre for the subtile enemy endeuoureth to haue it deferred to another time more incōmodious to render the Praier Meditarion so much the worse or wholy to forsake it nor to cut off or shortē the time designed whereof shall be spoken after Neuerthelesse this ought to be vnderstood sauing obedience charitie for if whilest we pray either our Superiour cal vs or some worke of Charitie presents it selfe to assist our neighbour wee ought then to leaue Prayer vnderstanding that Almighty God wil haue it so we shal haue the greater merit 3. When such a case shal happē that we leaue for iust cause one parte or al our Praier we must not forget to recompence the same and to doe it some other time on the same daye if it may be possible euen as he who hauing bin letted to dine at his accustomed houre doth not forget to take his refection afterwardes 4. The time most proper to attend to Meditation and Mental Praier is the Mid-night because of the great silence quietnesse thereof After this time the Morning houldeth the secōd rancke after we are vp before

towardes the diuine seruice Concorde Veritie Fidelitie Liberalitie Prudence Gratitude or knowledging of Benefites and Pennance 4. One may take one only vertue and stay him selfe thereon so lōg as hee can considering diuers thinges vpon the same as What such a vertue is for example of humilitie wherin it cōsisteth and what it meaneth to be humble How faire excellent profitable and necessarie this vertue is consideringe in particular the profite that it bringeth How much it pleaseth almightie God and maketh a man acceptable vnto him What example and doctrine our Lord hath giuen vs of such a vertue How detestable damageable and displeasing the contrarie vice is vnto Almightie God How farre off I haue hitherto bene from this vertue and what ●e cause thereof hath bene What I ought to doe for the time to come considering the meanes to acquire the same and the impedimēts to keep me from them 5. The fifth meanes is to Meditate some vertue in the person of our B. Bauiour considering three points 1. What example the Sonne of Almightie God hath giuen vs of this vertue for example of humilitie 2. What he hath said and taught touchinge such a vertue remembring him selfe of some one sentence 3. Wherefore he hath done and said all this Assuredly for me In this manner one may meditate in one weeke seuen principall vertues of our Lord and and Sauiour as Sunday Charitie Munday Munday Humilitie Tuesday Patience Wensday Obedience Thursday Meekenes Friday Pouertie Saterday Chastitie 4. To meditate the Beatitudes which are eight most goodlie vertues considering three thinges vpon each Beatitude 1. The sentence it selfe which hath two points to wit the vertue the recompence 2. How much this vertue hath shined in our B. Sauiour 3. How far I am from this vertue and what profite it would bringe mee if I were owner thereof CHAP. XXV The manner how to meditate vpon the Creatures BY the consideration of the creatures one commeth vnto a great knowledge and vnderstanding of the Creator for there is not any creature how little soeuer hee be which shewes not the power wisedome and great bountie of him that made him Wherfore who so desireth well and truly to profite in the spirituall life let him giue him selfe to the reading of this great and goodly booke of the world which is alwaies o●en vnto all that therein he make manye good and frequent meditations the which may be done in two sortes or maners to wit Either meditating them altogether considering all this whole world in one Medication or in particular making one Meditation vpon each creature as the heauen the earth and obseruing alwayes therein the power wisdome and bountie of almightie God Furthermore that he accustome him selfe howerly or at euery occasion seeing any creature a beast a flower c. to eleuate his spirite to consider who hath made it foorthwith he shall finde the three aforesaid vertues and diuine perfections Vpon the Creatures in generall 1. The Creatures of the world euidently shewe the greatnes of God Creator thereof 2. The multitude and varietie of the thinges created the infinite perfections which are in God 3. The good disposition and Order of the worlde the wisedome of God 4. The profite which the creatures doe bring vnto vs the Bounty of God 5. The Beautie of the worlde the beautie of God 6. The roundnes therof which hath neither beginning nor ending the eternitie of God 7. The vnitie of the worlde demonstrateth that God is onely one 8. The aboundance of good thinges which we receaue of the creatures sheweth the liberallitie of God 9. The stabilitie and Constancy of the world continuing alwaies the same sheweth that God is immutable and changeth not Vpon each Creature in particular 1. To consider its beginning which is God 2. The ende wherfore such a creature hath bene made to wit for the honor of God and seruice of man 3. Whereof how it ha●h bene made 4. The qualities and effectes of the same creature CHAP. XXVI The maner how to meditate the perfections of Almighty God FIrst one must haue a Rolle these are Infinite Essence Power Wisedome Bountie Loue Mercie Iustice Prouidence Liberallity Patience and Meekenesse Then one must know and consider the workes and effects which he hath shewed of such and such a vertue The examples sentences of holie Scripture will greatly serue thereto As to know his diuine Essence to consider the sentence of the Prophet Ieremie cap. 2. saying I doe fill both heauen and earth And Acts 3. In him we liue mooue and haue our being For the Power of almightie God He spake and they were made he commanded and they were created Psalm 32. And so of others Wherefore this meditation agreeth especiallye to those that are most perfect and most practised as well in Holie Scripture as in spirituall matters and therefore may be called the most excellent of all Meditations CHAP. XXVII The manner how to Meditate the Pater noster the holie Scripture IT is an excellent good manner exceeding profitable to meditate vpon the wordes of Holie Scripture which are the wordes of Almightie God and marueilously replenished with diuine mysteries The maner how to meditate them is to take the first worde of a sentence as if it were this So God loued the World that hee gaue his only begetten Sonne Ioh. 3. The first word wherof is So to staye him selfe and to pause vpon the consideration thereof so long as our soule can finde diuersity of conceits and instructions gust and vtilitie therein then to passe to the next word after and to doe the like After this maner one may meditate the Collects and Hymnes of holy Church aboue all our Lordes Prayer the which for that it was composed immediatly by God himselfe conteineth in it verie wounderfull mysteries and ought to be often Meditated and considered for the great fruits which such Meditation bringeth After this diuine Prayer to Meditate the Aue Maria Salue Regina Anima Christi Veni Creator Veni sancte Spiritus Te Deum laudamus c. And Priests the Holie Canon of the Masse CHAP. XXVIII Of Examen of Conscience BEcause examen of Conscience consisteth principallie in knowinge our faultes which is an act of the vnderstanding one may very well place it amongst the species of Meditation Now there are two sortes of examen of Conscience the one is called Generall when one examineth and searcheth foorth al the faultes which he hath committed by Thoughtes Words Works and Omission to the end to amend himselfe of al and ordinarily is made in the Euening containeth sixe points 1. To render thankes to Almightie God for his Benefites 2. To aske him grace to know our sinnes and to amende them 3. To aske an account of our owne soule of the sinnes committed that present day considering all the houres of the day from the Morning wherein we haue failed by Thoughtes Wordes Workes and Omission 4.

much preparation one findeth him selfe prepared and one presen●ly en●ereth into the wine celler of our B. Lord it sufficeth that we allwaies doe on our behalfe our endeuour diligence CHAP. XXX That which is to be done during Prayer DVring the houre or time of Prayer there are foure things to be performed to wit The Preparatorie Prayer the PreIudiums the Points and the Colloquies Order is good in euery thing the holye Scripture Deuteronomie 31. that the thinges of God are wel disposed Now to vnderstand those wordes and maner of speaking Preparatorie prayer is called a briefe praier which is made in the minde at the beginning of prayer and meditation offering vpp to God all our faculties and operations to his honour and glorie demanding his assistance to make our prayer of whom all our sufficiencie is 1. Cor. 3. And one may adde thereto the vocall Prayer Actiones nostras c. or some other Preludium is as a Preamble which aideth the soule vnderstanding to enter the more easily into Meditation And ordinarily one maketh two Preludiums after the Preparatorie Prayer Now to vnderstād how one must make these Preābles note that the matter of Meditatiō may be of two sortes Corporal as the Natiuitie of our Lorde or Spirituall as Sinne. The first Preludium whē the matter is Corporall and visible is to imagine the persons euen as if we sawe them before our eyes As for example if we will meditate the Natiuitie of our Lord the first Preludium shal be to represent before our eyes the Stable the Manger the little Infant our Ladie and S. Ioseph And euen as the Painters represent them to vs in their Pictures the same are we to doe in our imagination prouided without too excessiue inforcement for they which haue not a good imagination should breake their heades in vaine and others make great pro●ite thereof When the matter is Spirituall one must vse some other like represētation as for example to imagine to see our soule enclosed within this bodie as within a prison or man banished into this vale of teares amongst the brute and sauage beastes or to see him self enuironed with diuels or to be amidst the Angels or to imagine to heare a voice from heauen or from the mouth of our Lord or other Prophet or Apostle speaking or pronouncinge the wordes which one will Meditate The second Preludium is to craue of Almightie God the grace which one desireth to drawe from such Meditation as sorrow for sinnes loue of God knowledge of him selfe c. conforme to the subiect of the Meditation Colloquie and Prayer taking the word praier properlie is al one that is to say to speake with God as hath before bene explicated considered After then that one hath contemplated considered one must next pray that is to say speake with almightie God thanking him crauing pardon of him or the like Briefly doing that which hath bene said in its place Now we will adioyne three things to wit how one must make these Colloquies how many and when 1. As touching the first besides that which hath bene said in his place touching the maner howe to Thanke Aske Offer in which three doe ordinarilie consist the Colloquie Note first that all this ought to be done mentallie and in spirit albeit after the same one may adioyne some Vocall prayer such as one will and according to the subiect of the Meditation and ordinarilie at the ende of the prayer one o●ght to recite that diuine prayer by the which one craueth of almightie God all that which may be demāded and desired to wit our Lordes Prayer But it must be said softlie or leasurelie worde by worde 2. To make this Colloquie well one thinge there is which doeth greatly ayde which is to speake vnto Almightie God one while as a little infant speaketh to his father another while as the seruant speaketh to his maister the vassall to his king Now as the spouse speaketh to hir betrothed and sometimes as a poore begger to the rich as a guiltie person to his Iudge as one sicke to his Phisitian and imagining him self like to the Prodigall childe lame leprous a traitour rebell c. 3. It is also good to make some mentall dialogue which is to introduce our Lord or God the Father so speaking to the soule and saying vnto him such or such like thinges and the soule answering him Or contrariwise the soule speakinge and God answering her As touchinge the secōd one may make one Colloquie onely as to God the Father or to our Lord Iesus and one may likewise make sundrie if one will Take an example of three Colloquies First to addresse vs to the blessed Virgin beseeching her to obtaine for vs the thing which we desire or which is necessarie for vs and hauing prayed Mentally to make another Colloquie with our Lord as he is man and our Mediatour beseeching him mentally to obtaine for vs the same grace and immediatly to recite some praier which is directed to him as Anima Christi or some other The third Colloquie with God the Father that it would please his Maiestie by the Merits and intercession of the Mother and the Sonne to graunt vs that which we demaund and at the ende to recite the Pater noster As touching the third albeit the proper place and time of the Colloquies be at the ende of an howre and neuer to omit to departe from Prayer without making some kind of Colloquy neuertheles one may also make them in the middest and at euerie point and consideration when the soule doeth finde her selfe mooued and stirred vp to say or speake somethinge Or the better to continue attention and countergard himselfe from distractions by the meanes of these little Colloquies I say little because if the Colloquie at the beginninge or midst of the meditation should be long it would hinder the Meditation notwithstāding that which comes from the Holie Ghost cannot be but good whence we see that there are certaine persons who spend the time of Prayer and meditation by manner of Colloquie CHAP. XXXI That which is to be considered vpon the points of Meditation HAuinge shewed howe manie thinges there are to be done in the time and houre of prayer or meditation next we will note that which is to be considered vpon each point wherin many doe finde them selues troubled not knowinge what to thinke or meditate To helpe therefore all the world and to giue vnto all sufficient matter and meanes to entertaine them selues in meditation and to profite therin we will set before them sundry Meditations which one may make vpon all thinges whatsoeuer they be Note then that the matter which one meditateth is either Corporall or Spirituall If the subiect be Corporall as are all the misteries of our Lord one must vpon each point consider these circumstances to wit 1. The persons who are found in this misterie as our Lord our Ladie the Angell Gabriell the Apostles