Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

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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

c. And their qualities vertues excellence and office 2. The wordes which each of thē speaketh and when there are no wordes written to thinke what probably they might say in such a case 3. That which euerie one doth 4. The ende and cause wherfore the same was done 5. The effects and vtilities which haue proceeded thereof 6. One may also cōsider the thoughtes affections which those persōs had in that instant If the matter be spirituall there are diuers things to be considered 1. What such a thing or matter is 2. What his first beginning and cause efficient is 3. Wherfore and to what ende it hath bene done 4. The vtilities or detriments that it doeth produce 5. What our Lord hath done or said of such a thinge 6. How I haue comported my selfe in times past concerninge the same 7. What I ought to doe for the time to come 8. It is verie good to consider the name or the diuers names of such a thing 9. And some sentence of Holie Scripture vpon the same subiect Behould then if there be aboundant matter to stay ones selfe in meditation or not But one must knowe these points by heart a litle also accustome himselfe or hould this booke or this paper in his hande And note that it is not necessarie euery daie to make these considerations but onely some nor yet exactly to follow the same order as to consider alwayes all the persons in the first place in the second the wordes and so foorth but accordinge as the soule shall fasten her selfe rather to one thing then to another CHAP. XXXII Of the Composition of the Bodie THere is yet another thing to be knowē and to be explicated which is the composition of the bodie wherin sundrie thinges are to be noted 1. That it imports not how one place or settle him selfe in meditating or praying prouided that the meditation and Prayer it selfe succeede wel be it kneeling or standing or sitting or lying orleaning or lying prostrate on the ground or houldinge the armes in forme of a Crosse Walking is not proper to Meditate but rather to prepare one before and to examine after prayer 2. That in what manner soeuer it be one must obserue great respect and reuerence alwaies remembring that one is in the sight and presence of Almightie God and to be verie warie not to doe the least indecent thing that may be And albeit that greater reuerence is required in the acts of the Will then in the actes of the Vnderstandinge that is to saie that one must comporte himselfe more reuerentlie and more humblie when one prayeth and maketh Colloquies then when one considereth only notwithstandinge in meditating one must not forget the reuerence due to his maiestie and therefore albeit one sit he must be bare-headed if that his health permit the same 3. That ordinarilie one must begin vpon his knees or prostrate and after that one hath begunne in such fashion he must not stirre but hould him selfe so so long as the bodie doeth feele no paine and that his prayer succeedeth well Then when it shal be neede to accommodate him selfe faire and softly in some other maner 4. As touching the eies for the most part he must hould them shut to praye and meditate well One may also sometimes open them but fixed on some certaine place without moouing them this way and that way All this being presupposed the practise is this That being placed vpon his knees or prostrate vpon the ground after he hath blest him with the signe of the Crosse immediatly he must make the preparatorie prayer with great diffidence in him selfe and confidence in God After that the Preludiums Which done he must take the first point of the Meditation and consideringe the same stay him selfe or pause so long time thereon as the soule doth finde to thincke and to profite theron then to passe to the other and to do the same At the ende of the houre or after one hath meditated enough to make the Colloquie or Colloquies and makinge an ende to recite deuoutly the Pater noster And because the greatest difficultie in this affaire lieth in the meditation and consideration of the points to the end that euery one be well instructed we will adioine some other aduertisements that must be vsed in this behalfe CHAP. XXXIII Other aduertisements touching Meditation 1. THe first is that if it chance as sometimes it doeth that in meditatinge the first point or the second the meditation succeedeth well and that the soule findeth therein manie thinges to consider and profite her selfe he must staie him there not caring to passe to the other point albeit the whole houre should be spent therin only hee must remēber to make the Colloquy at the ēd 2. The second that hee must not content himselfe with the onely consideration knowledge of thinges but to passe further and to mooue the will and to doe as the Prophet saith ps 8. In my Meditation fire is kindled Now the most ordinary affections which one ought to excite in time of Meditating are Loue Feare Sorrow Ioye Desire Hope Admiration and Confusion of him selfe It is meete then that the meditation be not ●drie and onely pure speculation but affectuous and full of interiour taste Moreouer of euerie point which one considereth one must endeuour to draw some fruite making reflection vpon him selfe and resoluingto execute that which the Holie Ghost hath taught vs in our Prayer 3. The third that the sentences of the holy Scriptures do greatly helpe to meditate well and for this respect it is good to find out prepare some one vpon the same subiecte whereon hee will Meditate As to Meditate vpon the knowledge of himselfe of the miseries of ma● in this world to cōsider this sentēce of Iob. ●cap 14 A man borne of a woman c. And making a meditatiō of the loue of God towards man to take this sentence of our Lord. Ioh. 3. So God loued the world c. and so of other matters 4. The fourth that similitudes also do maruellouslie ayde to meditate well for the thinges of this world doe leade vs to the knowledge of inuisible and spirituall thinges as for example wilt thou consider and comprehend● something of the glorie of heauen Take some similitudes of Bāquets Marriages Riches Honours and Pleasures of this present life In like maner to contemplate the paines of hell propose vnto thy selfe the most grieuous torments and the greatest euils of this world and the very same thou must doe in other matters Application of the Senses 5. The fifth is touching the application of the Senses which is a thing that doth ayde further meditation and are placed onely in those Meditatiōs whose matter is Corporal To apply the Sences in meditating is as much to say as to imagine to see heare smell taste and touch spirituallie and by deuotion the per-persons contained in the meditation their garments steppes and all things else

our sinnes 3. By way of Imitation to imitate and follow his example 4. By way of Thāksgiuing considering the greatnesse of the benefit 5. By way of Loue considering the Loue which he hath shewed vnto vs. 6. By way of Hope sith that he is deade to saue vs. 7. By way of Admiration astonishing him selfe at so great a loue and bountie And this may be done in one only weeke Meditating the Passion of our Lord euery day by one of these waies Item at each point or Meditation of the Passion one must excite in him selfe some one or more of the said Affections CHAP. XX. Maners of meditating vpon the holy Eucharist ONe may meditate a great number of thinges vpon the holy Eucharist The Historie How he eate the Paschall Lambe with his Apostles How he washed their feete How he instituted the B. Sacrament and did communicate them The names Eucharistie Sacrament absoluement Communion Sacrifice Bread Viaticum The figures The bread and wine of Melchisedeck the Paschal Lambe Manna and the bread of Elias The Causes wherefore it was instituted For a memorie of his Passion To shew vs his loue For foode of our soule To serue vs for Sacrifice For pledge of Beatitude The effects or fruits of the Sacrament 1. It worketh in the soule all that which the bread doth in the body it nourisheth it it giueth it life it fortifies it against her enemies cōtenteth it and replenisheth it with ioy c. 2. illuminateth the vnderstanding and enflames the hart 3. It vniteth and incorporateth mā with God 4. It augmenteth all the vertues Faith Hope and so of others 5. It changeth a man maketh him another by amendement of his life and maners 6. It rendreth a man as it were assured of his saluation 7. It giueth in this world the grace of almightie God and in the other glorie One may also meditate vpon the Antiphone O sacrum conuiuium the which containeth sixe partes or branches O sacred banquet In which Christ is receaued The memory of his passion is called to minde The soule is replenished with grace And a pledge of future glorie is giuē vnto vs. Moreouer one may Meditate vpon these foure circumstances Who he is that commeth To whome he commeth How he cōmeth And wherefore he commeth Likewise one may Meditate vpon the preparatiō endeuour of him which is to receaue it How one must Receaue it Two things are necessarie before we receaue it Puritie and desire Two in receauing it Humilitie Chastitie Two after receauing Thankesgiuing and amendment of life One may likewise meditate vpō the Hymnes of the B. Sacrament and vpon the Prayer Deus qui nobis sub Sacramento mirabili c. And vpon some sentence of the same as Caro mea verè est cibus Panem Angelorum manducauit homo my flesh is meare indeede Man hath eaten the bread of Angels and the like One may take for matter to meditate vpō the 6. Chapter of Saint Iohn The 4. booke of Gerson The Catechisme The Meditations of Lucas Pinellus Lewis of Granado Fuluius Androtius vpō the Treatises which they haue made of the holie Communion CHAP. XXI Maners to Meditate the Benefites of Almighty God ONe may consider in one Meditatiō all the benefits of Almighty God the which because they are innumerable hee must make two seuerall Rolles One of the General and most principall Benefitesl these are Creation Conseruation Redemption Faith or to be a Christian Iustification Communion and Vocation to his holie seruice Another of the particular Benefits as To be borne of a good father and a good mother To haue a good complexion and his health To haue bene deliuered from some sicknesse or danger Euerie one may repeate his owne hee must know thē by hart and pause a little vpon euerie Benefite 2. One may diuide the benefites of Almightie God into sundrie fashions 1. The Benefits of Nature of Grace and Acquired 2. Of the Soule of the Bodie and Exterior 3. Past present and to come 4. Common to all men to many to fewe to mee onely and vpon each ranke or kinde of benefites one may make one or more Meditations 3. One may take the seuen Benefites aforsaid and pause vpon them so long as he may considering diuers and sundrie thinges Vpon one Benefite one may make all these considerations Who hath done me this Benefite God What hath mooued him to doe it his only Bounty Wherefore he hath giuē it me For his owne honour and for my saluation How great is this Benefite How much I am oobliged vnto him for the same How vngratefull I haue bene vnto him how euillie I haue serued my selfe of this Benefite What I ought to doe for the time to come CHAP. XXII Maners of Meditating the life of our Ladie ONe may Meditat● the life of our Ladie euen as the life of our Lord beginning from her Conception vntill her Assumption as Costerus hath done in his booke of the fifty Meditations vpon the life of our Ladie 2. To meditate the principall mysteries of her life which are those that holie Church doth solemnise to wit her Conception Natiuitie Annunciation Visitation Purification and Assumption 3. To consider the Aue Maria after the selfe same maner as the Pater noster 4. Her vertues See Arrias of the Imitation of our Ladie 5. Her Priuiledges 6. Some Hymne of our Ladie or some sentence of holy Scripture appertaining vnto her 7. One may also meditate the figures and prophecies of our B. Ladie CHAP. XXIII The manner of Meditating the Feastes of the Saints Taken out of S. Bernard vpon the Sermon of the Vigill of S. Peter and S. Paul ONe must consider three thinges The asistance of the Saint His example And our confusion His Helpe In what place he now findeth him selfe With what glorie he is crowned That by his merits and prayers he can assist me His examples How he is arriued to this glorie By what workes paines and vertues Our confusion What doe I I will come where he is and will not doe what he hath done CHAP. XXIV The maner of meditating the vertues FIrst one must haue a Rolle of vertues whereof these are the principall Faith Hope Loue of God Feare of God Prudence Iustice Humilitie Patience Obediēce Meekenesse Chastitie Pouertie Sobrietie Mercie Taciturnitie Simplicitie Modestie Magnanimitie Perseuerance 1. One may meditate manye vertues in one Meditation as the three Theologicall the foure Cardinall or the three Euangelicall Counsels Pouertie Chastitie and Obedience making of each vertue one point of Meditation 2. One may take the seauen greater or more eminent vertues as the three Theological and the foure Cardinall Or those which are opposite to the seuen capitall vices and to meditate then within one weeke euery day one 3. One may meditate al the aforesaid vertues euerie day one and others also if one will as the Contempt of the world the Contempt of him selfe Zeale of soules Deuotion Diligence

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