Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	action_n	body_n	spirit_n	4,810	5	5.3791	4	false

Text snippets containing the quad

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

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

opportunitie and necessitie of euerie one Of this lecture and bookes shall be spoken in his place Heal●h and the good estate of the bodie is as much necessarie vnto this exercise as any other thing because if the bodie which is the instrument of the soule in its functions be not well the soule cannot pray and Meditate well Euen as if the Penne be il made the writers shal write nothing to the purpose especi●llie heed must be taken that the he ade be well disposed Discretion with a right intention Albeit that to this exercise of Prayer and Meditation a man must bring all possible diligēce enforcing himselfe to performe from point to point all that which is required neuerthelesse he must diligentlie take heede of indiscreete violence in the soule or to the bodie which is diabolicall illusion to hinder vs afterwardes to pray as to obtaine teares by force to constraine the bodie to set one his knees and to ouercome himselfe but hee must rather carrie himselfe sweetly and humblie and saye with the Prophet Psal 48. Audiam quid loquatur in me Domiminus Deus I will listen what my Lord God saith within mee Beside this hee must haue herein as in euery other thing a good holie intention not seeking him selfe or his proper gust and consolation but purely the honour and good pleasure of Almightie God Simplicitie Humilitie Reuerence and Puritie of Conscience Simplicitie ought to be the companion of prayer not searching curious thinges in Mediditation as are rare conceptions or eleuated vivisions for God pleaseth him not with the curious but with the simple Et cum simplic bus sermocinatio eius Pro. 3. the simple are more capable of Prayer Meditatiō Also Humilitie and both inward and outward Reuerence prostrating himselfe before God in hart and in bodie yet with the aforesaid discretion remembring himselfe that he is in the presence of the deuine Maiestie as herafter shall be sayde Prayer likewise requireth a great puritie of Conscience and a life that is holie for Beati mundo corde Blessed are the cleane in heart Mat. 5. Those which haue their hart pure cleane are capable to see Allmightie God This is the cause that those who haue a large Conscience and make no great account of faults which are but litle in their conceit shall neuer attaine to be men of Prayer Conference with others preparation and perseuerance It serueth also to pray well to conferwith others and to talke and discourse of spirituall thinges and concerning deuotion For such discourses doe enkindle the heart as witnessed the two Disciples which went to Emaus and our Sauiour with them discoursing of the mysterie of our Redemption Luc. 24. 13. Wherfore those parsons who please them selues to speake of other things shal neuer haue the grace to Praye and Mediditate well Finallie two thinges are more necessarie then all others diligent Preparation before Prayer whereof shall be spoken in his place perseuerance continuing vntill the last hower of our life this so important and hard an enterprise and that with a great confidence in Almightie God and ditrust of himselfe and surmounting all maner of difficulties which may present themselues Whereunto may be applied that which our Sauiour sayeth we must Praye alwayes and not be wearie Luc. 18. CHAP. VI. How Mentall Prayer is to be made MEntall Prayer is a Colloquie or interiour speech of the soule with Almighty God speaking to him in spirite what she will without exteriour wordes This may be done in two manners The one is when the soule forgeth of her selfe that which she speaketh to Almightie God as saying vnto him interiorly My God thou hast done vnto me such infinit good c. I wretch that I am I am not worthie c. Giue me me grace c. The other fashion is to passe in spirit some vocall Prayer as the Pa Pater noster c. or any other that one hath by heart from one ende to another presenting vnto God the demandes and thinges contained in the wordes of the same Prayer In prayer that is to saye in speaking to God one doth and ought to doe three thinges ordinarilie Thanke Demaund and Offer Demaund consisteth in two things in general either to demaund pardon or some other grace good vertue or other thinge which we desire To doe all which wee wil a litle shew the practise CHAP. V. How we must render Thākes vnto God TO render Thankes to Almightie God a man must haue and know without booke two Rolles of Benefits The one of generail Benefites which may be these Seauen Creation Conseruation Redemption Faith or the being a Christian Iustification to haue expected my repentance and pa●doned my sinnes The Communion of his most sacred bodie And Vocation to his seruice The other of particular which euerie one himselfe may make as to be borne of honest father and mother To haue a good complexion and health To haue bene deliuered from some sicknesse dāger or other like and considering a litle euery Benefite there is matter enough to render Thankes and to stay himselfe in Prayer And more in generall a man may render thankes in this fashion for the goods of Nature of Grace and for those acquired Of the soule of the Bodie and for Exteriour CHAP. VI. Of Petition or Demaund IN a demaunde there are foure points to wit what things wee ought to demaund For whom Of whom And how And we must doe all things wel to the end we may obtaine that which we demaund That which we ought to demand is contayned in our Lords Prayer But besides these generall demaunds of the Pater noster which wee ought dailie to make in the first place euery one ought also euerie daye to demaunde of Almightie God some particular thinges which are needfull vnto him hauing a rolle or list of them and knowing thē by heart to serue himselfe thereof in Mentall prayer as for example A Rolle or Liste of particular Demaunds 1. To demaund grace well and duelie to performe his office 2. To employ the time well 3. To obtaine the perfection of his estate and profession 4. To vnquish some vice and to extirpate some imperfection 5. To Demād some vertu wherof on hath most necessity especialy Charity humility or the gift of Prayer or of greater Faith saying with the Apostles Luc. 11. Lord teach vs to pray And Luc. 17. Lord increase faith in vs. CHAP. VII Whereof vve must Demaund pardon ONe may demaund in generall pardon of all his offences or diuide them into three partes asking pardon of all the euill that one hath done and of all the good which he hath left vndone And of all the time one hath employed ill Another generall fashion is to aske forgiuenesse of our euill Thoughtes Wordes and workes And of the Omission of good Thoughtes Wordes and workes In particular to fixe his mi●de vpon these foure points 1. The Commandements of Almightie God and his Church 2.

what diligēce thou hast performed that which was to be obserued and wherein thou hast fayled and make a firme purpose to be more diligent and to doe better for the time to come 3. Retaine in memory some fruite of the Prayer which almighty God hath communicated vnto thee to make thy profite thereof 4. After this giue a glance of the eye to all the day ensuing wisely disposing thine affaires and purposing this and that as God shall inspire thee 5. If some one after prayer and Meditation wil commit to writting some profitable point which hee hath receaued or felt in meditating to the ende to serue himselfe therof for his owne profite or his neighbours it is both lawfull of great vtilitie but alwaies prouided let the same be done very briefly 6. Sometimes before dinner and supper he must remēber himselfe of the meditation in the morning both in generall and particularlie of that point which hee had retained chewing the same a litle renewing his deuotion accomplishing that which the Prophet s●ieth Reliquiae cogitationis diem festum agent tibi Psal 75. 7. He must put in executiō the good purposes which he made in the morning taking heed of the occasions which offer themselues much lesse procuring them for it is the principall ende and fruit of Prayer 8. In the day time hee must keepe himselfe closely recollected and as in continuall deuotion and to beware of distraction as much as possible may be not letting our Lord goe out of our sight and saying in euerie place with the Prophet I had alwaies our Lord before my sight Psal 10. 9. Finally to accomplish all that hath hitherto bene said and to profite better in this holy exercise of prayer and meditation the seruant of Almightie God ought twice a weeke to make an examen here vpon particularlie sith the thing is of such importance that he examen I say how prayer goeth with him how he aduanceth himselfe herein to wit if there be some impediment and the like comparing one weeke with another and one moneth with another And to make this examen he must set down the daies and the howres to the ende to remember him as on Tuesdaie and Saterdaie in the morning after Prayer and in the euening after supper FINIS Instructio haee ad bene orandun à R. P. Ignatio Balsamo composita Anglice reddita vtiliter imprimi poterit 12. Aug. 1617. Audomaropoli I. Redman S. T. Doctor librorum Censor Huius iudicio subscripsi Duaci 37. Augusti 1617. Georgius Coluenerius S. Theol. Doctor Professor librorum in Academia Duacena Censor THE FLOWERS OF DEVOTION Where with euerie pious soule may easilie practise how to discourse spirituallie with Iesus Christ his beloued Spouse Containinge 24. holie Aspirations to be recited in eache of the 24. houres as well of the night as of the day For IOHN HEIGHAM THE PREFACE to the Reader IT is vpon Iesus-Christ your best beloued Spouse deuou● deare affected soule on whome your hart ought alwaies to muse meditate in all your thoughtes wordes● deedes wills desires and aspirations yea euen in all the houres and moments of your life It is he I say Who ought to be imbraced and lodged therin both night and day the Idea of your soule the desire of your hart and the onlie obiect of all your motions To the end therfore neuer so diuide or sequester your selfe from his blessed companie behould here certaine amourous discourses wherewith to entertaine you and where vpon to employ your spirit in euerie moment in manner of Petitions or briefe Meditations so sweete so fruitfull so spirituall yea s● deuout and aggreable to your dearlie beloued Sauiour Iesus Christ as that the same is a true and assured meanes and most perfect methode to conserue you perpetuallie in his holie grace and to dwell with him and in him and he likewise with you and within you in all occasions Performe then I beseeche you that which is here perscribed vnto you not for the loue of me allbeie I instantlie require you but for the most tender loue which you beare to his diuine maiestie You shall begin this Angelicall office at fiue a clock in the Euening to meditate the first Aspiration sweete discourse and so from houre to houre you shall continue vntill the four and twentith houre which will bring you to finish this exercise at four a clocke the next day after in the Euening And then you shall begin againe att your first and so shall continue euerie day Gods grace assistinge you vntill the day and houre that he shall determine to place you with him selfe in perpetuall repose Now as touching the houres ordained for rest you shall obserue this easie rule Before you fall a sleepe be i●ethor in your bed or he ●ort you goe to take your rest you shall meditat● four of the ●foresaid Meditations An● if it happen also that you awake in the night time you shall meditate one or two more If you awaken not all the night in the morning you shall accōplish althose houres which you haue omitted and in this sort you shall alwaies continue This holie Exercise you haue meanes to performe in working talking walking and in all manner of affaires which you shall doe for it is nether the bodie nor yet the tongue which is burthened by this Exercise but it is the spirit the hare which speaketh and testifieth to Iesus-Christ the fidelitie and care which it hath to please him This also may be done without hindringe you any thinge at all from your other prayers ether Mentall or Vocall yea or so much as to withhould you from attendinge to any other godlie worke or laudable Exercise whatsoeuer Practise then and perseuere Your seruant in Christ Iesus Iohn Heigham The 1. Meditation at fiue clock at night O Most meeke Iesus the patterne and example of perfect humilitie In this houre entring into the lodging of a frinde thou vouchsafedst to wash the feete of thy disciples in signe of th● great and singular Humility Grant deare Iesus that I may obtaine the vertu of mo● perfect Humilitie euen t● the abiecting of my selfe vnder all mens feete An● let it please thee so to wash● my sinfull soule that I ma● lo●ge thee therein for eue● and euer Amen The 2. Meditation a● six a clock at night O Good Iesus In this houre euen then whilst thine enimies conspired thy death and sought to teare thy flesh in peeces with their teeth and to drink thy blood for rage and madnes in the same houre thou vowchsafedst to institute that most diuine Sacrament of thy bodie and blood for our foode and sustenance Deare Iesus by the vertu of this thy sweete and ineffable loue preserue and keepe me from the sinne of Ingratitude And neuer suffer me to depart this life till first I be fed with thy Bodie and Blood in the blessed Sacrament Amen The 3. Meditation at seauen a clock