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	life_n	speak_v	4,234	5	4.7152	4	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

The seauen Capitall sinnes 3. The three faculties of the soule Vnderstanding Memorie and Will 4. The fiue Sences of the Bodie Seeing Hearing Smelling Tasting and Touching For in these foure subiects are conprehended all the sinnes which a man may commit in his whole life and discoursing vpon each of these points on after another to demannde pardon in particular for sinnes committed against such or such a Commandement and in such a sort of sinne and with such a Facultie or Sence And beside this euery one may adde the sinnes proper to his estate and office A Rolle or list of thosefor whom vve ought to Pray In generall we ought to pray for all as our Lorde hath very well shewed vs in the Prayer which hee hath taught vs and for some more in particular This example may serue euetie one 1. For all the Holy Church and namelie for our Holie Father the Pope Prelates and all Ecclesiasticall persons 2. For the reduction of Heretickes and Co●uersion of Infidels 3. For all the whole Kingdome and namelie for the King and our Princes 4. For all Lordes and Christian Princes 5. For our Superiours Gouernours and Magistrates 6. For our Benefactors liuing departed 7. For the soules in in purgatorie 8. For all those which are in our charge 9. For our enemies and aduersaries 10. Then in particular for such and such liuing or departed and for them also who haue recommended them selues vnto our Prayers This Prayer which is made for others is very agreable vnto almightie God as S. Chrisostome saith and we both ought and are bound thereunto and therefore must euerie day duelie discharge our selues of the same It may likewise be noted that as we pray and demaund for others so may we render thankes and offer for others For example To render thankes vnto Almightie God for all the benefits which hee hath done to all the Angels and to all men and especialie to his B. Mother Also to all Christians To all Religious persons vnto this realme to this Person and to that considering the the persons and the Benefites some what in particular and rendring thankes to Almightie God for euerie benefite in the selfe-same fashion that we render thankes for our owne selues A Rolle or List of Patrons which wee ought to Pray vnto Euerie one ought to haue a Rolle or List of Patrons and to pray deuoutlie vnto them euery daye This for example may seeme proper 1. Our Ladie 2. After our Ladie our Angell Gardien 3. The Saint of whom euerie one beareth the name 4. Afterwardes the Saintes to whom one hath most deuotion 5. The Saint or Patron of the place or countrie whereof one is As also the Angell who hath the charge of the said place or country 6. The Saint of the present day 7. The Religious persons may put in the fifth or fourth place the Saint or Founder of their order The maner Howe we ought to demaunde To obtaine that which we demaund three thinges there are which greatlie helpe The first is that in demanding any thinge of Almightie God we must actually exercise Faith considering that hee can doe all things Hope considering his great bountie and hauing a desire and confidence to obtaine our demaund And Charitie demanding such a thing for the desire we haue of the honour of God of ouraowne saluation and of our neighbours 2. The second is in demaunding to vse Obsecrations as we see in the Litanies and supplications of the Church 3. The third is to ad immediatlie thereunto the Intercession of the Saints who can much better then we obtaine that for vs which we doe not merit That which vve ought to offer and hovv We must offer vp vnto Almightie God all th● which he hath giuen vs and doth daylie giue vs our Being our Life our Soule our Bodie our exteriour goods our thoughts our wordes and our works Item to offer vnto his Sonne his pretious Blood his death passion his Merits and his wounderfull workes Itē al the good workes of his sacred Mother of al his Saints of al deuout Godly people and of all the Church since the verie beginning of the worlde And thē to offer al this as wel for our selues as for all others in general and in particular in the selfe-same fashion as wee haue said before speaking of Thankesgiuing of Demaund We must then doe al these things Mentallie Thanke Demaund Offer for our selues and also for others for of this sorte of Prayer we speake at this present And it is an excellent meanes to remaine and continue long time in Prayer It is further to be noted that these things are to be done in certaine times euery day as in the Morninng after Meditation or in hearing Masse or after Masse and to keepe herein good order to the ende we fayle not for otherwise we doe easilie forget them but being a litle accustomed therto there is no difficultie Tha● which resteth of Mentall Prayer shall be touched hereafter where wee will treate of Colloquies CHAP. VIII Of Mixt Prayer MIxt Prayer is properlie so called as we before haue explicated when one prayeth a litle Mentally and a litle Vocallie as if after I haue prayed in spirit for the soules in Purgatorie I should recite by mouth the praier Fidelium Deus omnium Conditor And ●his sort of Prayer is much more easie then Meditation and Mentall Prayer and in particular a man may serue himselfe thereof at such time as one finds not himselfe disposed in Soule or Bodie to Meditate to Praye Menlie 1. First one may pray in this fashion vpon the Commandements of Almightie God and of the Church as for example To take the first Commandement of the Decalogue and to consider how euilly we haue obserued the same for the time past reducing a litle to memorie the sinnes that one hath committed against this Commandement and to aske forgiuenesse in heart Mentallie and after to recite our Lords Prayer and to doe the same on each Commandement 2. To make the same discourse vpon the seauen capitall sinnes And first to reduce to memory the sinnes of Pride and the sundry wayes that one hath offended in this sorte of sinne to aske forgiuenesse for the same in spirit and then to adde the Pater noster vocallie 3. Vpon the three Faculties of the soule the Memorie the vnderstāding and the will vsing the same fashion to Pray Mentallie and Vocallie after we haue a litle considered as for example Wherefore almightie God hath giuen me Memorie and the sinnes which I haue committed in this facultie not employing it as God hath willed mee but doing the contrarie And in the same sorte of the vnderstanding and the will 4. The like is to bee done vpō the fiue Sēces of the bodie the Sight the Hearing the Smelling the Tasting the Touching 5. The same sort of Prayer a Religious person may vse vpon the Rules of his Order and Office And euerie

are the grieuous paines of the bodie the losse of the senses the waxing cold the paines of the soule the temptations the visions c. 3. Those which follow it as Buriall particular Iudgement Another Manner 1. That death is very dreadfull 2. That one must feare it despise and desire it 3. That one must prepare himselfe to dy wel Vpon the latter iudgement these things principally are to be considered 1. The dreadful signes that shall goe before it 2. The Renouation of the world 3. The Resurrection of all the children of Adam at the sound of the Trumpet 4. The maiestie of the Iudge assisted with all his Court. 5. The rendring of account and the opening of the bookes of al mens consciences 6. The double sentence each one ought to know the wordes to consider them 7. The executions of them Diuers manners of Meditating vpon the Glorie of the blessed 1. One is to cōsider 1. the place 2. the persons 3. the actions of the Blessed 2. Another to cōsider 1. The goods of the soule 2. The goods of the bodie 3. The Exteriour 2. Another to consider three douaries and Perfections of the soule which are vision possession and euerlastinge Enioying 4. Another to consider the foure douaries and perfections of the Body Impassibilitie Claritie Agilitie Subtilitie 5. Another to consider the Ioy which euerie one of the fiue Sēses shall haue Another fashion is to consider the seauen points following in one or more Meditations 1. Point to consider the excellency of the Place to wit the Greatnesse the Beautie and the Riches of heauen 2. The Beatitude of the Bodie how it shall be endued with foure excellent qualities to wit that it shal be altogether Impassible most bright-shininge most Agile or nimble and as the Apostle speaketh spirituall that is to say which can passe quite through other bodies as through a stone walle without let or impediment 3. The Beatitude of the Soule as the great wisedome seeing Almightie God face to face and all thinges in him The most ardent loue of God and his neighbour The Ioye and Contentment almost infinite 4. The Companie of the Blessed to wit of all the Angels of all the Saints and of the glorious Mother of Almightie God 5. To confider the Actions and Exercises of the Blessed which are perpetuall Contemplation Ioye Loue Feasting Passetime Lauding of Almighty God Magdalene alone and no Martha no externall businesse or office of the world 6. No euill and all that is good considering the good things and the euills of this world to ascend to the consideration of those aboue 7. How long all the same shall endure for all eternitie without ende 8. Another fashion is to consider that on euery side they shall enioy most vnspeakable contentment 1. The Ioye that the Blessed shall haue in behoulding on high the most sacred mother of Almightie God our Lord and Redeemer and all the holie Trinitie 2. Rounde about him the aforesaid companie and the excellence of the place 3. In him selfe the beatitude both of soule and body 4. Beneath him the world Limbo Hell Another to consider that in that place there is no manner of euill and is all manner of good makinge two discourses one vpon the euills another vpon the good things Touching the paines of the damned there are as manye manners to Meditate them as the glorye of the Blessed there needs no more but to change the good things into euill CHAP. XVI Manners of Meditating whereby to attaine the knowledge of ones selfe 1. THe first is to cōsider the time past present and to come as S. Bernard teacheth in sundrie places saying O man thincke first what thou hast bene second what thou art third what thou shalt be Or thus First from whence come I Secōd Where am I Third whether goe I Or thus what is the entrie of man into the world Second what his abode Third what his departure 2. To consider as the same Doctor saieth lib. 2. De consid 1. Thy selfe who and what thou art 2. The things that are vnderneath thee Limbo Purgatorie and Hel. 3. The thinges that are rounde about thee the world the Creatures the diuels 4. The things that are aboue thee the glory of Paradise 3. To consider foure other thinges according to the counsaile of the same Saint Bernard De inferiore capite 65. 1. What thou art by nature What thou hast bin by sinne 3. what thou maiest be by the grace of Almightie God 4. To consider the words of Moyses Deut. 32. O that men would consider the things that are Past the euill committed the time lost and Iesus Christ cruci●ied The Present the benefits of God the vanitie of the worlde the breuitie of this life and the difficultie to be saued And fore-see things to come Death particular generall Iudgement Hell and the glorie of heauen 5. To consider the four causes of man 1. The cause Efficiēt who made him to wit God 2. The materiall cause the body made of earth 3. The formal cause the soule the image of God 4. The finall cause wherefore man was made to witt for eternall beatitude 6. To consider himselfe according to sundrie estates 1. In as much as man 2. In as much as a Christian 3. In as much as Religious a Priest or of any other estate or condition CHAP. XVII The manner how to Meditate sinnes THe first is to Meditate his proper sinnes to know them and to haue true sorrow and contrition for them deuiding them into certaine points and considerations as to Meditate 1. Their multitude 2. Their grieuousnesse 3. The damages they bringe with them For the multitude one may obserue some order as to consider the yeares of our life in such or such a place and in such companie c. Item the sinnes committed by thoughts by wordes by workes and by omission Item the sinnes I haue committed against God against my neighbour and against my selfe And note that in considering his sinnes he must not staye himselfe vpon the sinne of the flesh and of choler but verie little Note also that it is verie fit and profitable for a spirituall man to refresh in him selfe the memorie of his life past and sometimes to make one whole Meditation vpon the same and oftentimes to passe it ouer in praying and Meditating in a quarter or half an houre diuidinge it into as many partes as the places are wherein he hath dwelt in the same fashion that we shall by and by speak of the life of our Lord. The other fashion is to consider the Sinne in it selfe to conceaue a hatred and horror of the same meditatinge 1. How much sinne is displeasinge to God and wholie contrary vnto him 2. How much hurt it bringeth to the man who committeth it and sometimes to his neighbour also to soule to bodie to honour and to his goods or substance 3. How manie domages it bringeth to the whole world and how exceedinge

grieuous●ie Almighty God hath alwaies chastised it recalling to minde some examples as of the Angels them selues and of mankinde Another maner is to take the seauen capitall Sinnes which some call Mortall and euerie day to meditate one in forme following Vpon Sunday Pride Mūday Couetousnes Tuesday Luxurie Wensday Enuie Thursday Gluttonie Fridaie Anger Saturday Slout●● Vpon euerie one of which one must consider these three points 1. Howe much such a sinne displeaseth God 2. How much it hurteth mā 3. How many times I haue offended God by such a sinne his brāches and each of these points may be made double as for example 1. Howe much this vice displeaseth God how doeth please him the contrarie vertue 2. Howe much this vice hurteth man and howe profitable is the contrarie vertue 3. How much I haue offended by this vice and how farre off I haue bene am from the opposite vertue CHAP. XVIII Manners how to Meditate the whole life of our Lord Iesus Christ comprising also his Passion THe first manner is to Medi●ate the principall mysteries euerie daie one from the Annuntiation vnto the Ascension as S. Bonauenture F. Lewes of Granade F. Vincent Bruno haue done 2. One may deuide the whole life of our Lord into seauen parts and finish them in one weeke as Saint Bonauenture doeth 3. One may diuide the whole life of our Lord into ten parts according to the ten places where hee hath dwelte in this worlde cōsidering what he hath done and endured for thee in euery place 1. In his Mothers wombe nine Moneths 2. In the Māger or in Bethelem fourty dayes 3. In Egypt about seauen yeares 4. In Nazareth more then two and twentie yeares 5. In the Desert fourty daies forty nightes 6. Preaching in Iurie and in Galilee about three yeares and a halfe 7. In grieuous paine and tormēt one whole daie 8. Vpon the Crosse three houres 9. In the Sepulchre and in Limbo fourty houres 10. Here in earth after his Resurrection fourty daies In this maner within one houre yea halfe an houre one may meditate the whole life of our Lord Iesus pausing a litle vpon euery one of these tē parts or points the which is very easie and very profitable One may likewise make vpō these ten partes ten Meditations or more or lesse as one wil himself 4. One may likewise diuide the whole life of our Lord into three partes to wit his entrie into this worlde his abiding here and his issue or departing How hee entred what hee did whilst he dwelt here And in what manner he went out of it as S. Thomas hath diuided it And vpon each of these parts to make one or more Meditations 5. One may also cōprehende it in three other generall partes or members as S. Bernard saith in his Summe considering what he hath said what hee hath done and what hee hath endured Dixit multa fecit mira pertulit dura He spake many thinges did maruellous things endured painefull things and vpon each of these points to make one or more meditations Wee will stay no longer vpō the explication of these points not to be ouer-lōg for if he be a little exercised in these affaires he may forme of him selfe that which here is said or if he haue need lett him aske aduise of his ghostlie Father 6. One may likewise do in this manner to wit to meditate the fifteene mysteries of the Rosarie making vpon euerie one one or more Meditations 7. One may take one of the foure Gospels and meditate the same from one ende to another Or of the whole foure to mak one Monotessaron those who can performe it 8. In the litle Catechisme of Canisius there are seuen very excellent Meditations each one containinge fiue points drawē foorth of the Infancie Life and Passion of our Lord. CHAP. XIX Maners of Meditating the Passion of our Lord. 1. THe first manner is to beginne from the last Supper and euerie day to meditate one Mysterie vntill his death and burial followinge the text of one Euangelist or of all the foure togeather as S. Bonauenture Loartus and Costerus haue done 2. To deuide the Passion of our Lord into seauen partes and to meditate it in one weeke as S. Bonauenture Lewis of Granado hath done 3. One may make as many Meditations as there are places wherin he suffered makinge each day as a Station in one place 1. In the place of the last supper where he washed his Disciples feete and instituted the B. Sacrament 2. In the Garden where hee contristated himselfe and sweat aboundantly a bloodie sweate 3. Before Annas where he receaued a grieuous blow on the face 4. Before Cayphas where he was spit on and blinde-foulded 5. In the house of Pilate where beinge falslie accused he vsed wounderfull modestie patience and silence 6. In the house of Herod where hee was despised clothed in a white garment and reputed for a foole 7. Againe before Pilate where he was nakedly scourged and condemned to die 8. In the way towardes Caluarie bearinge his heauie Crosse 9. His death and Passion vpon the same mountaine 4. One may meditate in one weeke the seuen words which our B. Lord and Sauiour spake hanging three houres aliue vpon the Crosse which each good Christian ought to haue by hart 1. Father forgiue them they know not what they doe 2. To the Thiefe Verely I saye vnto thee this day thou shalt be with mee in Paradise 3. To his sorrowfull Mother woman behould thy sonne and to Saint Iohn behould thy mother 4. My God my God why hast thou forsaken mee 5. I thirst 6. All is cōsummate 7. Father into thy hands I commende my spirit 8. One may choose out of the whole Passion about a dozen mysteries whereon to Meditate as F. Fuluiu● Androtius hath done 9. Another maner is to meditate three thinges or three seuerall sortes of paines to wit that which our Sauiour suffered in foule in bodie and in his honour and vpon each of these three points to make one or more Meditations and all this may be drawen foorth of the holy Ghospell or foorth of some booke that treateth of this subiect 10. One may likewise Meditate foure thinges Who he is that suffereth What things he suffereth For whom And how he suffereth makinge vpon euerie of these points one or more considerations The which foure considerations ought also to bee made in all the Meditations which one maketh vpon the Passion And albeit that some of these maners seem to be points of Meditation yet are they diuers waies and fashions of Meditating 11. One may Meditate the Passion of our Lorde by diuers waies to drawe from thence diuers affections as Saint Bonauenture hath taught in his booke of the darte of diuine loue and after him Denis the Charter-house Monke Granado Loartus and others 1. By way of Compassion considering the grieuousnesse of his paines 2. By way of Contrition considering that he is dead for

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