Selected quad for the lemma: mind_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mind_n	day_n	lord_n	regard_v	1,544	5	10.9411	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17282	The practice of meditating with profit The misteries of our Lord, the Blessed Vergin & saints. Gathered out of diuers good authors, and published by the very Reuerend Master Iohn Alberto Buronzo, chanon of the cathedral church of Verselles. Reuiued and augmented by the same author, & translated into English by a Father of the Societie of Iesus.	Berzetti, Nicolas.; Talbot, Thomas, 1572-1652.	1613 (1613)	STC 4125; ESTC S104826	77,217	308

vile worme preferred before him and to see himself scorned and derided by one that made shew to be his friend and yet for al this to be patient and not to speake a word in his owne cause Deus quis similis tibi ne taceas neque compescaris Deus O my God who is like to thee hold not thy peace nor be appeased o God It is fit o my Lord thou giue me these chasticements which I deserue let this be insteed of admitting me to treat with thee to punish my temerity and ouerbouldnes Ne taceas neque compescaris Deus hould not thy peace nor be appeased o God to demaund thy ayd attraxi spiritum and I drew breath and I receaued forthwith not only help to be deliuered from my sinnes but withal the spirit of deuotion spiritual sweetnes and internal ioy The seauen twentith is by way of Sollicitation Come now therfore once againe my Lord shew the same mercy to me as before Come come o my God and my mercie come and make no stay for woe vnto me i● thou differ to graunt me thy grace The Diuel standeth expecting to say vnt● me what great matter hopest thou for by treating with God perceauing we● thou makest shew to respect me I ha●e the flesh also that is apt to murmure for that I oblige it to serue me seauen time● a day in lifting vp my mind to thee perceiuing thou makest no shew to regard my seruice and seemest to haue forgotten me There is the world als● which offereth her present delights saith vnto me that from thee o Lord I shal haue none or very slowly afforded Therfore my good Lord make the world alyar graūt that my flesh may not dare to speake any more in that behalf and put the diuel to silēce Come come veni Domine noli tardare Come o my Lord and doe not stay Exurge Domine quare obdormis Rise o my Lord why doest thou sleep no no I beseech thee o Lord it is not now time to sleepe Exurge ne repellas in finem Arise and doe not repel me for euer The twētith eaight is by way of Quarrel or Complaint And yet wilt thou stay o my God wilt thou yet mak me expect thee hauing shewed thy self ready to help me at other times Giue me leue I beseech thee to speak somewhat freely to thee Quare faciem tuā auertis why doest thou turne sired O most beloued veni cito O veni cito most ioyful most ioyful and diuine O what thanks shal I render thee o my gratious Lord for so great and prompt benignity what wordes may suffice to shew the mind and desire I haue to yeald thee due thanks seeing that indeed I haue no power to doe it in affect Accept therfore o Lord for this time my iteratiō of that thanks giuing which thy best beloued sonne did vse when he raysed Lazarus from death to life Pater gratias ago tibi quoniam audisti me Father I giue thee thanks that thou hast heard me If thou regardest the sound of these words and him that pronounceth them they are not sufficient to yeald thee the thankes which thou deseruest but if thou doe acknowledg them and accept them as the wordes of thy best beloued sonne directed vnto thee and vnited now to that affectiō with which he then did vtter them I know they wil content thee Accept them therfore as such o my God for as such with the good leaue of the same thy diuine sonne I doe offerr and present them The Thirtith is by way of Invitation And you o blessed Angills and holy Saints inhabitants of heauen wil you not ayd me to performe worthely this duty of thanksgiuing to your God and mine so ful of al benignity our Sauiour is wel pleased that I doe offer to his euer blessed father that thanksgiuing which he himself did offer whilest he liued here amongst vs. Be you therfore pleased to ioyne with me assist me to pay this duty which I desire to perform vnto my God Doe you also thanke him for me with that affection which you know wel how to vse for the greater honour of his diuine maiesty and of his infinit greatnes ry to proceed by the order of the alphabet as these manners of delating were first set doun nor yet with the order obserued in this parctical vse but the person may choose vse now this now that according as it shal seeme most commodious vnto him Yea and he may in the self same māner of dilating of any one affection vse often any one of the manners alleadged As in the vse of that which is now proposed after the foresaid manner concluding the exercise with the last colloquium directed to God the father according as shal now be set doune he may resume againe the precedent manners of dilating by way of Rendring thanks of oblation of Purpose of simple petition and of Obsecration speaking these or more affectuous words Behold o most benigne father most merciful and louing most liberal thou that art al charity euen charity it self behold how al thy deere and beloued courtiers doe giue thee thankes for me Behold how thy best beloued sonne it wel pleased that I offer his owne words of thanksgiuing for the light it hath pleased thee to giue me of knowing the necessity I haue to list vp my mind oftē vnto thee and for the desire thou hast kindled in my hart of performming it at least seauen times a day and for the hope which thy goodnes hath graunted me to performe it notwithstanding the contradiction of my flesh and the importune troubles and temptations of the diuel and for the facility which in thy mercie thou shewest to admit me to thy presence as often as I wil come Accept therfor o Lord al these thanks which I offer vnto thee and together Lord my mercy who liuest and reignest for euer Pater noster Lastly it is good to know that in this manner he is to proceed when he wil meditate by way of affects as some doe vse to cal it though improperly or whē he doth meditat as some others doe say by way of Loue or by way of Feare or of Presuming or of Hope or of Compassion or of Inuitatiō or of Compunction or in any other manner for in fine it is no other but to propose vnto himself for the end of his discourse be it as long or as short as it wil or at least for the e●d of his apprehension if he desire not to discourse but only to apprehend the matter the raising and dilatation of the affect of loue or of feare c. the which he may with great facility performe by these thirty waies of dilating which I haue here set down for the commodity of him that wil vse them It is also to be noted in this matter of mouing and dilating the affects that it doth greatly help to introduce in any of the for

quasi homo peccatum meum celaui insinu meo iniquitatem meam Yf as man I haue hyd my sinne and haue concealed my iniquity in my bosome Si ambulaui in vanitate festinauit in dolo pes meus Yf I haue walked in vanity and yf my foote haue hastened in deceit Si declinauio gressus meus de via si secutum est oculos meot cor meum si in manibus meis adhaesit macula c. Yf my step haue declyned out of the way and yf my heart hath followed my eyes yf any spot haue cleaued to my hands c. The eleuenth ys Gràtitude searching with diligence how he may render some kynd of counterohang for the benefits receyued from God Quid retribuam domino pro omnibus quae retribuit mihi VVhat shall I render to our Lord for all things he hath rendred to me Sometymes recounting as yt were to others the fauoures which he hath receaued of almighty God Venite audite narrabo omnes qui timetis dominum quanta fecit Deus animae meae Come and heare all ye that feare God and I will recount how great things God hath done vnto my soul Also shewing to be desirous to praise him for euer Misericordias domini in aeternum cantabo in generatione generationem annunciabo veritatem tuam in ore meo I will sing the mercyes of our Lord eternally in generation and generation I will shew forth thy truth in my mouth Also desiring to be assisted by other friends in the like praises of God Magnificate dominum mecum exultemus nomen eius in idipsum Magnify ye our Lord together with me and let vs exalt his name for euer Esteeming yt a thing most good and convenient to be busyed in praising so great a benefactour Bonum est confiteri domino psallere nomini tuo altissime Yt ys a good thing to confesse to our Lord and to sing to thy name o highest Desyring also to haue yet greate commodity to celebrat his prases Repleatur os meum laude vt c●tem gloriam tuam tota die magnit●dinem tuam Let my mouth be fil●d with prayse that I may sing thy glory all the day thy greatnes Domine latis mea aperies os meum annunciabit laudem tuam O Lord thou wilt open my lips and my mouth shall shew forth thy praise In like manner confessing himself vnable to giue full due demonstration of a gratefull mynd for so great and singular benefits receaued from his diuine maiesty The twelfth ys of Humiliation esteeming himself meaner thē a man Ego sum autem vermis non homo opprobrium hominum abiectio plebis But I am a worme and no man a reproch of men an outcast of the people Confessing himself for poore Ego autem mendicus sum pauper c. But I am a beggar and poore c. Distrusting of his owne forces and habilityes Non in arcu meo sperabo gladius meus non saluabit me I will not hope in my bow and my sword will not saue me Also reducing himself to his own nothing Ego ad nihilum redactus sum nesciui I was brough to nothing and knew not Also attributing yt to his own deserts when he suffereth tribulation Priusquam humiliarer ego deliqui Before I was humbled I offended Also esteeming yt a good and beneficiall thing to be humbled Bonum mihi quia humiliasti me Yt ys good for me that thou had humbled me Confessing that God iustly depressed and debased him Cognout domine quia aquitas judicia tua in veritate tua humiliasti me I know o Lord that thy iudgments are equity in thy truth thou hast humbled me Sometymes acknowledging himself vnworthy to be admitted to the presence of God to be illuminated to haue the feeling of the affections in his prayer to be conforted c. The thirtenth ys of Inuitation inuiting almighty God to be mindfull of him Exurge domine Deus exaltetur manus tua me obliuiscaris pauperem Arise Lord God let thy hand be exalted forget not the poore Also that he will come quickly Veni domine noli tardare Come o Lord and doe not stay Also that he will visit the soul Deus virtutum conuertere respice de caelo vide visita vineam istam O God of hostes returne regard from heauen and see and visit this vineard That he will saue vs from dangers c. Excita potentiam tuam veni saluos facias nos Raise vp thy might and come to saue vs inuiting also all creatures that they doe praise blesse almighty God Benedicite omnia opera domini domino laudate superalte eum in saecula Blesse yee our Lord all the workes of our Lord praise him superexalt him for euer Likewise inuiting his own soul that yt giue yt self to the practise of vertue that yt be mindfull of heauen of God and of yt self that yt conuert yt self to God who ys his true and proper center Conuertere anima mea in requiem tuam quia dominus benefecit tibi Turn o my soul into thy rest because our Lord hath beene good to thee Also inuiting the Angells and men and all creatures to come behould how he hath defiled his soul how many workes he hath done vnworthy of his estate c. Also how much God hath debased himself for him and to what poore termes his synnes and imperfections haue brought the King of glory and how they haue treated and vsed him inuiting them that they will assist him to doe his duty and to answer worthely to the maiesty of God for the graces receaued in so great aboundance c. The fourteenth ys of Lauds and Prayses exalting the power and wisdome of God Magnus dominus noster magna virtus ejus sapientiae ejus nō est numerus Great ys our Lord and great ys his strength and of his wisdome there ys no number Also the greatnes of his works Magna opera domini exquisitae in omnes voluntates ejus The workes of our Lord are great exquisite according to all his wils And his infinit mercy Misericors miserator dominus patiens multum misericors Suauis dominus vniuorsis miserationes ejus super omnia opera ejus Our Lord ys pittifull and very mercifull patient and very mercifull Our Lord ys sweet vnto all and his commiserations are ouer all his workes In like manner his equity and iustice Quoniam rectus dominus Deus noster non est iniquitas in eo The Lord our God ys righteous and there ys no iniquity in him Sometyme exalting the cōtinuall practice of the Angells in praysing God and theyr readines in obeying his will also commending the charity of the Apostles the patience fortitude of the martyrs the perseuerance and stability in well doing of the Confessours The purity of the Virgins the pennance and retired life of

tibi pro omnibus quae retribuisti mihi My God my mercie what shall I render to thee for all things that thou hast rendred to me And shall not then my hart be melted as waxe before the sūne The fourth ys by way of Oblation Yes Lord so yt ys fit yt should be by any meanes behould therefore here ys my hart which ys become like melting waxe It ys not as yet fully melted but yt will meelt by degres in presence of thy burning beames and yt will become so soft that thou maiest imprint therein any image whatsoeuer or letter or writing as shall best please thee Yf thou wouldest imprint the image of compunction for that yt hath offended thee hath been vngratfull to thee behould yt here made like wax that melteth yf thou wilt haue in yt an image of mortificatiō or pennānce to blot out satisfi for the faults cōmitted behold yt here like melted wax Yf thou wilt haue an image of gratitude and of charitie towards thee for that thou didst scarse expect to here me cry peccaui I haue siuned to see some small fruits which might be thought worthy fruit of pennāce but transtulisti peceatū meum a me Thou didst trāsfer my sinne from me as to thy seruāt Dauid behold therfore my hart becōe as a peece of soft tender wax Yf yt be thy pleasure to write in yt any necessary aduertisemēts to the end I may perseuer the better in thy grace not return vnto my former misrable estate write yt hardly Ecie sanus factus est iam noli peccare ne deterius tibi aliquid cōtingat Behold thou art made whole now sinn no more least sōe worse thing ●appē vnto thee for lo my hart ys now mollified fit to write in Yf yt be thy will to ioyne thy self vnto yt to leaue such impression that yt be alwayes myndfull to doe according to thy deuine inspiration and to preseuer with more facility behould yt here in thy hāds melted so fit tractable behold yt wholy thine behould yt prompt to doe whatsoeuer shall best please thee behold yt can say nothing els but that which yt learneth of the apostle Domine quid me vis facere Lord what wilt thou haue me to doe The fifth ys of Confession And now o my Lord yf thou say vnto me that I haue many tymes before this made like offers vnto thee somtymes more full of affect then now I doe and yet when contrary occasiōs were offered I went back and did the contrary to tha● promised I graunt in deed this I haue done that most often tymes and that my faylings haue beene much more frequent then my purposes to doe well and that thy diuine maiesty hath most iust cause to obiect yt vnto me I confesse o Lord that I am one of those of whom thou didst heretofore lament by the mouth of the prophet saing filij ephraem intendentes mittentes arcum conuersi sunt in die belli The children of Ephraem bending and shoting with bow were turned in the day of battell for being once truly made by the grace thy elected sonne and one that should haue beene fruitfull vnto thee thy māner being to worke increase and to abetter still the harts of those that truly loue thee yet I became like one of those vaine glorious yet dasterdly souldiars who before the day of battell can doe nothing but bend their bow and shoote their arrowes but when they come to try their valour are the first that shew their heeles The sixt ys by way of Purpose I confesse o my Lord that all this ys to to true but I now purpose most firmely in thy diuine presence taking for witnes of this my firme resolution all the saints of thy celestiall court who alwayes doe conssantly continue in contemplation of thy beauty and most worthy praises that frō this time forward I will not omit for any cause at the least seauen times a day to lift vp my mind towards heauen which I see ys drawen down to the earth by the poise of my corruptible body I know well that I offend thy maiesty not so little as seauen times a day and for that I purpose by thy grace at the least so often to honour thee But yt seemeth thou sayest to me o Lord that I will not doe yt and that this ys my ould wont to promise much and performelitle But o Lord what ys yt to remember thee seauen times a day Can I be lesse mindfull of thee then so that should remember thee as often as I breath Certainly o Lord I will remember thee Reddam tibi vota mea quae distinxerunt labia mea I will render thee my vowes which my lips haue distinguished The seauenth ys by by way of Taxing I well fore see o Lord that the Diuell will not faile to put into my head a thousand impertinent thoughts to make me easely forget what I haue purposed I know well there will somtimes fall out so many occasions of busines that eyther I cannot make good what I haue promised or not remember yt I see also that this new suggested purpose will appeare somewhat hard vnto my flesh but certeyne yt ys that I am to doe yt and I may not take yt for a new or sleight suggestion that which ys to turne to my so great commodity VVherfore o my Lord I doe here so freely yt ys much better to suffer a litle while the trouble I shall haue in the carefull practice of this purpose then to continue in the former manner without due memory of thy diuine maiesty Better it is to depriue my self of that content which I had before in the false liberty of a carlesse life then to be debarred of these true consolations which are to be enioyed by treating with thee Meliora sunt vbera tua vino saith the spouse vnto thee in the canticles Better are thy breasts then wine according to the vnderstanding which thy deuout Saint Bernard giueth of these words for that the affect of deuotion which is tasted by treating with thee doth truly and that by many degrees surpasse all the pleasurs and delights which any sensuall thing can bring vs. And the same o my Lord doe I now affirme at this present although I haue not now so much tast thereof as I should if it were not for my owne fault Meliora sunt vbera tua Better are thy breasts that is the sweetnes which is tasted in lifting vp the mind oft to thee vino thenwine which is the licencing our hart to goe wandring where it list without restrayning it to returne and be mindfull of thee Meliora sunt vbera tua vino Better are thy breasts then wine And if thy holy prophet estteemed more one day of abode in the courts of thy pallace rather then to stay thousands of yeares in the most sumptuous and commodious lodgings of the world when he said Melior est dies vna