Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	heaven_n	soul_n	11,370	5	5.1820	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07608	A treatise of mental prayer· In vvhich is briefly declared the manner how to exercise the inward actes of vertues by Fr. Ant. de Molina Carthusian. Whereunto is adioyned a very profitable treatise of exhortation to spirituall profit. VVritten by F. Francis Arias of the Society of Iesus. Togeather with a dialogue of contrition and attrition. All translated out of Spanish into English by a Father of the Society of Iesus.; Exercicios espirituales. English	Molina, Antonio de, d. 1619?; Sweetnam, John, 1581-1622.; Everard, Thomas, 1560-1633.; Arias, Francisco. aut; Haller, Richard. Breve apuntamiento acerca de la contricion. English. aut; Wilson, John, ca. 1575-ca. 1645?	1617 (1617)	STC 18000; ESTC S112795	94,576	370

witnesses 4. The fourth to the scorges that our Lord receiued at the pillar whē after many other paines they commaunded him to strip himselfe in the Gallery and being naked with great shame and confusion was tyed very hard to a Pillar and there with very great cruelty whipped by the hands of foure villanes some resting whilest others whipped him vntill they left not a whole place in all his body 5. The fift to the crowne of thorns when after he was whipped they brought him forth in publike stripped him agayne of his garments and vested him with a torne purple garmēt very old for mockery and put a most cruell crowne of thornes vpon his head that pierced it and wounded it all ouer they adored him in mockery and derision as a faygned King to laugh at him and he thus crowned with he was thirsty they gaue him vinegre in a sponge to drinke and saying Consummatum est and commending his soule into the hands of his Father gaue vp the Ghost feeling as true man the bitter and terrible panges of death 4. The fourth to the wound of the lance when after the death of our Lord one of the souldiars opened his right side with a spear and great abundance of bloud and water issued forth to cure all our infirmities wash all our spots and after was vnnayled taken downe from the Crosse receiued into the armes of his afflicted Mother with great griefe bitternesse and sorrow of her hart 5. The fifth to the buriall when at the sunne setting the dead body of our Lord to which the Diuinity was vnited was carried to the Monument which was neere vnto the mount Caluary and there he was anoynted with myrrh and other precious spices and woone in a sheet and layd in the Sepulcher shutting it with a great stone and the Blessed Virgin returned to her house and was there recollected in solitude and prayer with much griefe and many teares vntil Sunday SVNDAY 1. The first Ten to the Resurrection of our Lord who after death his holy soule glorious vnited to his Diuinity descended into Lymbo deliuered the soules of all the Saints that there expected him from the beginning of the world and accompanied with them all on Sunday morning very early came to the Sepulcher and reunited it selfe with his most holy body making it all glorious and so glorious in body and soule he rose againe leauing there the sheet and handkercheffe that he was wrapped in and thus glorified appeared to his B. Mother with incredible ioy and gladnes of both and after this to S. Mary Magdalen and S. Peter and then to the rest of the Disciples with exceeding ioy gladnes of all 2. The second to the Ascension of our Lord who hauing conuersed fourty dayes with his Disciples appearing many and diuers times vnto them at the last tooke them to the Mount Oliuet and hauing taken his leaue very louingly of his mother and the rest and giuing them his blessing by his proper vertue in sight of them all he ascended into heauen where he was receiued in great triumph and ioy and set at the right hand of his eternall Father 3. The third to the comming of the holy Ghost who ten dayes after the Ascension of our Lord came in figure and sape of fiery tongues vpon the B. Virgin and all the rest filling them with great abundance of himselfe and all his giftes and graces 4. The fourth to the life that our blessed Lady led from the comming of the holy Ghost for the space of fifteene years which commonly we beleeue she liued with great excesse of loue of God and very inflamed desires to see her Sonne comforting her selfe in receiuing him ordinarily in the Blessed Sacrament and to her most holy death and most happy passage at the which by diuine dispensation all the Apostles were present and many other disciples in whose presence with a ioyfull mind she commended her soule into the hands of her Sonne who came downe thither to receiue it and she paying the debt of death her sacred body was buried by the hands of the holy Apostles 5. The fift to the Assumption of our B. Lady who by particuler priuiledge after her death rose againe glorious in body and soule and by the ayde of Angels caried to heauen receiued with very great feasting and ioy of all that soueraigne court and placed in a Throne of great Maiesty aboue all the quires of Angells neere to her owne Sonne where she sits praying for all sinners especially for those who with deuotion commend themselues to her A Declaration of the manner which must be kept in saying the Rosary applying it to the aforesayd Mysteries THE manner how to vse these considerations is this In the first Aue Marie begin to thinke on the mysterie that answeres to those Ten and consider what happened in it imagining as if you were present at it For example if it be the Annuntiation to consider how our Blessed Lady was in prayer recollected and deuout and an Angell came in and saluted her with these words Aue gratia plena Dominus tecum and how she being somewhat troubled yet informed of the will of God gaue consent and conceiued in her sacred Wombe the Sonne of God and how she prostrated her selfe to giue him thankes for so great a fauour c. 2. Or if it be the Visitation to consider how the glorious Virgin goeth her iourney and how saluting her kinswoman Elizabeth is knowne of her for Mother of God and also how with great Humility she ref●●●eth all the prayse to our Lord. And how after she serueth her with so great Charity and Humility for the space of three moneths and in the end returnes to her owne house● In all this you must imagine you were present at euery one of these passages and so in the rest and with this mind to 〈◊〉 our Blessed Lady as one that speaketh with her these wordes Aue Maria c. and when you say Sancta Maria Mater Dei c. direct you intention for all such things as you would aske of our Blessed Lady As if it be in the mysterie of the Conception pray her that as she was preserued from all sinne she will obtayne grace for you that you be deliuered from all your sinnes past to keep your soule in all purity c. And so in all the test of the mysteries applying to euery one some particuler petition according to your deuotion and necessity And these petitions may be made with the vnderstanding and the desire or affect including all in those words of the Aue Maria which say Sancta Maria mater Dei c. 3. And when you shall say the Pater noster direct your intention to our Blessed Sauiour desiring him that for the merits of the B. Virgin Mary he will grant you those things for which you haue directed your intention desire and affect And in this sort if

head and as we say from top to toe as is manifest cōsidering euery passage by it selfe 3. Marke that to ponder we● what our Lord and Sauiour suffered and felt in his torments and griefe it is very good counsel● that which S. Bonauenture giuesh and other contemplatiue Saints which is to proue by experience somthing like to that which h● suffered as to know well what h● suffered being whipped to make● good discipline that smartet● well then to make the cōpar● son If I miserable sinner who hau● deserued eternall torments hard●ned in my sinnes do feele and grieue so much to be scourged by myne owne hands and that so easily what would so delicate a body as his feele so innocent holy being whipped and scourged by the hands of such cruell villaines with all their force and all his body ouer in publike before so many people And to ponder that which our Sauiour did feele in the torments of the Crosse let them hold their armes spread in the aire for the space of an houre or halfe or a good while and make comparison If I feele so much for standing a while in this fashion what could my Lord Sauiour feele being threo houres vpon the Crosse hanging thereon whilest his hands and feet were pierced with great nayles all the waight of his body hanging on them and so in other paynes which we may suffer that by these little things which we feele our selues we may come to know how to consider what our Sauiour felt in so great griefs and sorrowes 4. And besides all this by all those which he suffered exteriorly in his body we must ponder much those which he suffered inwardly in his soule which were far greater and those may be reduced to foure which were as other foure nayles where with his sacred soule was crucified 5. The first consideration was the representation which he had of all the sinnes of men for as his blessed soule saw on the one part the Diuinity and how worthy it was to be beloued and serued of all creatures and he loued it with vnmesurable incomparable loue and desired very much the glory of it and that it might be serued of al creaturs obeyed and on the other side he saw clearly al the sinnes of the world both past present and to come and these being so many he saw that euery one of them was a great iniury to the Diuinity and great despect and offence to his diuine Maiesty he receiued from hence so perpetuall and continual griefe that he was like a huge sea of griefs so great and so inward that no tongue can speake them or vnderstanding thinke or imagine them so as the loue he had to the Diuinity was vnmeasurable so was the griefe to see it offended and despised in so much that to see one only was ●nough to giue him more griefe then all that he suffered exteriourly particulerly the sinne of his disciple who had sold him and betrayed him did much afflict him the sinne of that vngrateful and miserable people that procured and giue him his death with so great hatred and enuie 6. The second conside ration was to see and know clearly and distinctly the condemnation of so many soules that had already beene lost and should be vntill the end of the world for according to the measure of the loue of God so is the loue of our neighbour proportionably speaking and as his blessed soule did loue Almighty God in the highest degree so he loued and desyred greatly the saluatiō of soules it grieued him much to see so many dead with sinne and conde●aned to so terrible eternal tormētst particulerly he did feele great and in ward griefe for the losle of many bad Christians who knowing the mystery of his Incarnation Passion would not profit themselues of this so deare a remedy but would chose rather death thē life and the captiuity of Sathan rather then the liberty of the sonne of God and the condemnation of Hell rather then the glory of Heauen 7. The third consideration was a cleare and distinct representation of all the torments and griefs of his Passion and of his death for he had them alwayes as present as when he suffered and so we must consider that the griefe of his whipping of the crowne of thornes and the torment vpon the Crosse and the scornes of his Passion were not suffered by him were the foure nayles which inwardly passed through and crucified that most blessed Soule and gaue him griefs without comparison more excessiue then all exteriour paynes and torments 9. And with this interiour Crosse thou must consider that he was crucified all the dayes of his life so thou wilt not meruaile at what is written of him that he was neuer seene to laugh yea it is a thing worthy of great consideration his fortitude and magnanimity that hauing his Soule inwardly so drowned and runne through with so many sorrowes and griefs had notwithstanding courage to shew outwardly a good countenance and to conuerse with all so mildly with so great affability and all this he did to worke our Saluation Let him therefore be euer glorified loued and serued of all creatures Amen §. III. FOR WHOME 1. THE third circumstance is to consider For VVhome our Sauiour suffered all this for if he had suffered it for one who had deserued it and would haue beene thankfull for it it would not haue beene a thing so much to be admyred or if he had suffered it for persons of great account and dignity as for Angels or S●raphims but to suffer it for men creatures of so base conditiō that by their owne will had lost themselues and to suffer it generally for all without excluding any which if it had beene only for his friends it had not been so much but to suffer it for his enemies and those who actually did offend him and abhorre him without excluding euen those who were tormenting him accusing and condemning him to death this doth extoll very much the charity of our most benigne Redeemer that men mad with enuie are some accusing him others bringing false witnesse against him others whipping him others preparing the crowne of thornes the Crosse the nayles and the rest of the instruments of his Passion and in this very time he loueth them so truly that he suffereth for them the same torments which they lay vpon him and wisheth them so much good that if it were necessary to gayne any one soule of them he would suffer againe so much more this is a thing worthy to be considered 2. And that which importeth much to draw fruite out of this circumstance euery one must consider that he suffered these payns for him as if he suffered for him alone for it is infallible truth that for euery one in particuler he suffered those paynes and torments and so much they profit euery one and so much his owne is the treasure of Christs

veniall sinne and I will deny nothing to any one who shall aske me although it be needfull for my selfe and so in like things 4. God giueth him a desire to content our Sauiour in all things he must not be content to propoūd it so in generall but come in particuler to cōsider But in what can I content him In fullfilling better my profession being more obedient to my Superiours more obseruant in all things of the Religion in giuing good example to my brethren in performing those things that obedience commands me which more diligence and deuotion in louing my neghbours from my hart in seruing them with great charity and in procuring to giue them content in whatsoeuer I canne for Gods sake and propound to do all these things with constancy 5. God giueth him a desire to go forward in vertue see presently Well what is it that hinders me And he shall find that selfe loue hindreth him and too much affection to himselfe his slouth negligence in the exercise of vertue his selfe will not hauing mortified his senses and appetits and many other thinges which eueryone in himselfe will find by experience Then to propound to amend al this and euery thing in particuler And in the same fashion he must make actes of all the rest of the vertues particularizing of them according to his manner of proceeding and marking all wayes the thing he hath most need of to put there most force 6. But marke well that these particuler actes be not made so that they deuert him from his prayer occupying his imaginatiō in framing the things which he must do or the persons with whome he is to conuerse For in this there must be much regard that in such sort he attend to that which is vertue that he distract not his thought to things that be impertinent and not to the purpose in this sort this exercise is the most profitable that is done in prayer for all prayer is ordayned to reforme bad customs and perfect vertues and this is not gotten with such efficacie in the generall acts as descending to the particuler 7. For it is a thing very easy for a man to desire yea and to propound with himselfe purpose to be humble and temperate in generall and as it is easily purposed so it is easily left But where the profit doth consist is to come to the particuler and make the acts as is before said And afterward when he shall make the examine of his conscience see how he doth fullfill those purposes to amend that which is wanting and desire grace of our Sauiour to fullfill it CHAP. IIII. Wherin briefly is repeated and declared all that is aboue said BECAVSE it is of great importance for those who begin to pray to learne and know how to discourse of the circumstances which they are to cōsider and to excercise the affects which they gather out of them that they may the better be kept in memory and all that we haue said before I thought it would be of great profit and commodity to reduce it all to a briefe Summe as followeth A Summe of the generall circumstances which may be considered in the mysteryes of Christ our Lord. §. 1. 1. THE principall circumstances be six signified by these words VVho VVhat For whome For what Of whome How and the declaration of them is this The first circumstance VVho is he that suffereth That it is Iesus Christ God and Man in as much as he is God he is the Eternall Word of his Father second person of the most B. Trinity which created all things and conserues and gouernes them and whome all serue and obay In as much as he is man he is King and vniuersall Lord of all that is created to whome all creatures owe obedience and subiection According to his body he is conceiued by the holy Ghost and so is the most beautifull and perfect of all men that God created and the most delicate and sensible of all that euer were or shal be According to his soule he is full of grace charity and of all vertues and giftes of the holy Ghost full of meruailous science wisdome by which he seeth and knoweth most perfectly euery thing that is were or shal be and that most holy soule is full of glory and blessednes Beside this he is a great Prophet a most holy man who made such excellent sermons and wrought such great miracles whome all people had in great veneration and esteeme 2. The second circumstance VVhat is that which he suffereth That they were the greatest torments paynes and griefs that euer were suffered in the world ioyned with most grieuous iniuries scoffes and mockeries and besides that which he suffered outwardly it was far more that he suffered inwardly in his soule in the inferiour part of it First for the representation al the sinnes of the world particulerly those of that people in putting him to death Secondly by reason of the knowledge he had and the memory of all the soules that were to be condemned and especially of those that be Christians Thirdly by reason of the liuely representatiō that he alwayes had of the griefs of his passion by the which he alwayes suffered them altogeather interiorly Fourthly for the most bitter griefs and panges which he saw his most holy Mother to suffer the which he selt more then his owne with these foure nayles he was crucified all his life and tormented interiorly with them 3. The third circumstance For whome doth he suffer That is for all men generally as well enemies as friends and for those who are actually accusing of him tormenting and killing him and for thee thy selfe so in particuler as if only for thee he suffered which if it had been necessary he had charity inough and more then inough to suffer for thee only and had thee so present in his memory all thy sinnes as if for them only he had suffered and such desire he had that thou mightst profit thy selfe 4. The fourth circumstance For what cause he suffereth That is only for his owne goodnes and mercy and his infinite Charity to deliuer men from great Euills from which none but himselfe could deliuer them and to do them very much good not hauing any need of his owne part nor profit at all but of his owne will and liberality And of mans part the cause of his passion were all our sinnes these were they which did torment him crucifie him and bring him to death 5. The fifth circumstance Of wome he suffereth First of his owne chosen people of whome he was King and naturall Lord and whom he had honoured so much taking flesh of their linage Secondly of those to whome he had done so many and great benefits Thirdly of most cruell enemies who did deadly hate abhor him Fourthly of most vile villaines discourteous without all kind of pitty or good respect Fifthly of all kind of people Gentils Iewes great

and little the very same that a little before had honoured him so much Sixtly of his owne Disciples for one sold him another denied him and all fleed from him and euen his Mother with her presēce did increase his torments and griefes although without any fault of hers 6. The sixth circumstance How or in what manner he suffereth First with very great charity and loue of men desiring very inwardly that those merits might be profitable vnto them and being ready to suffer for them much more if it had beene necessary Secondly without any kind of comfort or consolation but forsaken of heauen earth Thirdly with most profound humility patience mansuetude silence obedience fortitude perseuerance mercy pouerty and despect of the world and finally giuing them a most excellent example of all vertues 7. To these six principall circumstances may be added two more The one of the place where he suffered to wit a Citty so populous and religious and amongst the people where be had wrought so many miracles and made so many sermons and receiued such honour in the mount Caluary which was a most infamous and publike place of execution for malefactours The other circumstance is the tyme whē he suffereth that is at Easter for which had come to Hierusalem people from all parts of the world and in the tyme when euery one thought of feasting and reioycing §. II. A Repetition or summe of the Affects which must be exercised in the meditation of the mysteries of Christ our Lord. THE first affect is of Compassiō Considering that we see a person so noble so venerable so worthy to be serued and reuerenced and so delicate to suffer so many and great labours so many discomodities all the space of his life and so great griefs torments and abuses in his passion not only exteriorly in his body but inwardly in his soule farre more and that he suffer all without fault for he neuer knew how to wrong any but to do good to all and that he is a person which commeth so neere vnto vs and toucheth vs so neere that he is more them our father brother and friend and that of his owne will he would subiect himselfe to suffer that for vs. 2. The second Affect is of Contrition Considering that sinne is so bad a thing and so horrible that for others sinnes Almighty God did deliuer his only begottē Sonne to such cruell torments that our sinnes be the ministers of Iustice which abuse him take away his life from him and gaue him far more then al the tormēts he suffereth 3. The third Affect is of Thanksgiuing Considering that by any passage of the life or passion of Christ we are deliuered from sin and from al the losses that by reason of sin we had incurred which are eternall death the paynes of hell the subiection and tyranny of all out enemies and we are restored to the fauour and friendship of God and made his children and members of Christ and heyres of the kingdome of heauē And that all these benefits Christ our Lord did for vs with exceding loue and much to his coste and for euery one of vs in particuler as if only for one he had done it with this the soule must be encouraged to giue him thankes and desire that all creatures do the like and purpose to be answerable in works to so great a benefit seruing him in all that he can giuing thankes to God for all that he did to the humanity of Christ our Lord. 4. The fourth Affect is of Admiration Considering the perfections of God which are discou●red and knowne in the mysteries of Christ the inestimable charity wherwith the Father Eternall loued men that he gaue them his only begotten Sonne and the sonne himself for he offered himselfe to death for them and al the Blessed Trinity for it was occupied in this behalfe the wisdome of God that could find a remedy so conuenient to deliuer man the dignity of the soules the excellency of glory the grieuousnes of sinne the rigour of Diuine Iustice the greatnes of his mercy all these things are discouered in these mysteries and all cause admiration when they be considered 5. The fifth Affect is of Ioy and spirituall Comfort For although considering the toyles and payns of Christ our Lord we must take compassion of him feele them as our owne on the other side we must reioyce much in the same things not only in those that be prosperous ioyfull and glorious which he wrought in the whole course of his life from his natiuity till his ascension but also in the sorrowfull wearisome and paynfull first for the glory of God which resulteth and ariseth therof and the great seruice and so pleasing that is done vnto him Secondly for the glory of the humanity of Christ for the excellent vertues that he shewed and exercised for the victory he gott of his enemies and because by those labours he deserued great reward honour and exaltation that can be imagined Thirdly for the great profit that theron ensued to all humane linage and mankind and to all the Church as well militant as triumphant and so a man considering as a member of all this mystical body must reioyce and be glad at al the good of the whole body 6. The sixt Affect is of Hope For a Soule considering how much God doth for it and the willingnes he sheweth that it should be saued especially hauing brought it to his Church and made it partaker of al those goods by means of faith and the sacraments it must conceaue great hope of saluation and that God will fulfill that which wanteth and must it force it selfe to help as much as in it lyeth for this worke of it Saluation 7. The seauen Affect is Loue of God Considering the vnspeakable loue that he sheweth in doing suffering so much for vs it is iust that we should be moued to loue him who loued vs so much and this loue cōsisteth first inioyning al the goodnes perfections that God hath secondly in desiring that he may be knowne loued serued glorified of all creatures thirdly in proposing also on our part to serue him and please him in all we can and conforme our selues in all things to his diuine will as well in aduersity as in prosperity being glad that in all things his will be done 8. The eight Affect is Imitation of Christ The soule considering the Charity Humility Patience Pouerty Mildnes Obedience and the rest of the vertues of Christ our Lord which doe shine in all the passages of his Life and Passion to inflame the soule in great desires of these vertues and make many purposes to apply the necessary meanes to attayne vnto them and this not only in generall and commonly but descending in particuler to the acts of those vertues conuenient to the condition estate and occations that are wont to occurre putting the principall studie and care in that