Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	good_a	jesus_n	lord_n	7,172	5	3.5622	3	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

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

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.

appertaining vnto them but this is to be done with all humilitie and reuerence● And this application o● the Senses is made ordinarily a part and separate from the meditation in another houre or euen then also bu● after meditatiō after the discourse of the vnderstanding is ended There is another for of application of th● Senses or rather meditation vpon the Senses which is to consider for example that which our Lord sufferedin e●ch of his Senses or the ioy and contentment that our Ladie receaued of our Lord by her Sēses beholding him hearing him speakinge to him touching him c. Also to consider the ioyes that the blessedshal haue and the paines which the damned shall suffer in the fiue Senses CHAP. XXXIV Remedies against distractions THe sixt is touching the distractions which chance in praying and meditating and like vnto dead flyes spil the sweetnesse of the oyntment Eccles 10. one must therfore know the remedies And first to make a diligent preparation as hath bene saide to aske ayde of almightie God and our Angell Gardian for this effect 2. Because meditation is more subiect to distraction then prayer one remedie is not to continue ouer long the consideratiō which is the act of vnderstanding but to each consideration to adde some prayer or a litle Colloquie There are other meanes to driue awaie the distraction which is allreadie entred First one must be diligent presently to take notice of it and speedely to reiect it 2. Humblie to craue pardon of almightie God to haue turned our backe towardes him 3. If the distraction doe returne or wil not awaie one must not impatient or trouble him selfe sith comming against our will it is no sinne but matter of merit 4. To humble and confound him selfe cōsidering his pouertie feeblenesse not able to doe any good thing of himselfe and to esteeme himselfe vnworthie to speake vnto God and to stand in his diuine presence 5. To recommende him selfe to our B. Ladie to his good Angell and other Patrons 6. To make this vocall Prayer deuoutlie worde by worde and to content himselfe therewith euē as he who hauing bread made of wheate contents himselfe with bread of Rie or Barley 7. Sometimes not to loose too much time in this combat of importunat cogitations one may take some good spiritual booke especially Gerson make mixt prayer and meditation together reading one period or sentence and considering it a litle then to make some mētall prayer or Vocal or the one or other and so to passe from period to period 8. For al distraction difficultie paine which may present it selfe he must neuer for all this abandon prayer nor shorten the time which he hath accustomed or otherwise decreed to employ therin which the diuell doth especiallie pretende and labour to perswade but in such case he must rather a little passe beyond the howre to the end to vanquishe him selfe and the enemie together Doing this that which the wise man promiseth wil come to passe Eccles 7. to wit That the end of Prayer shall be better then the beginning that is to say that one shall not depart frō thence without consolation or at the least one shall merit verye much mortifying him selfe for the loue of God The seauenth appertaineth to Repetition that is to say that it is expedient and sometimes necessarie once twice and thrice to make againe the same meditation the which is done for two reasons Either for that the first time one hath found therin exceeding sweetnesse and profite and rechewing the same he shal both taste and profite more Or for that the first time he could not enter therein and returning thereto it wil come to passe that at the seconde third or fourth time the gate shal be set open vnto vs according to that which our Lord teacheth in S. Mark cap. 7. saying Knocke and it shal be opened vnto you Adde that by these Repetitions the like mysteries are better imprinted in our soule and also the vnderstanding doeth habituate and make it selfe more prompt to meditate Lastly one may Repeat in three manners either all the meditatiō or some one point therof whereof one could not tast before or to Repeate two or three Meditations together pausing especially vpon those points wherein at the first one hath found least tast or relish or which one could not meditate CHAP. XXXV What one must doe when he is disgusted and in spiritual aridity or drinesse THe eight is howe one ought to gouerne him selfe and what he ought to doe in the time of ariditie or drinesse Where it is to be noted that the spirituall life albeit for the most part it be full of sweetnesse and contentment of spirite for the vertuous people sake who enforce themselues truely to serue our Lord notwithstanding it is sometimes subiect to desolation distaste so that a man hauing lost this sensible deuotion doeth finde himselfe drie not able to bide at prayer and meditation Now finding him selfe in such estate what must he doe 1. He must neuer loose courage but expect with firme hope and confidence that God after this storme will sende faire weather as Tobie said cap. 3. Who after tempest sendeth faire weather 2. To haue patience and to say with Iob cap. 1. If wee haue receaued good things from the handes of our Lord is it not iust that we receau● also euill 3. To humble himselfe lauding almightie God for at that time wee see and touch with the finger that wee are nothing woorth without the aide of almightie God● Also wee ought to beleeue that this cōmeth not but through our faul●es and offences for the which God doth presently punish vs and hūbly to aske him pardon Besids this he must likewise vse other meanes to recouer the deuotion which one hath lost for the former would not suffice 4. The fourth then is to doe some Penance or Penances to this ende 5. To examine more diligently his consciēce to take awaie the cause of euill 6. To recommend himselfe more instantly vnto our Lord to our Ladie to his good Angell c. And he must be aduertised that in such time of distastfulnes he must not omit any good worke which he was accustomed or deliberated before to doe nor yet to seeke himselfe nor his proper gust but the honor good pleasure of Almightie God CHAP. XXXVI That which is to be done after Prayer AFter that Prayer is finished one must make a particular examen vpon the same prayer in this maner Either sittinge or walking faire and softly to consider the space of a quarter of an houre or there about how thy prayer hath succeeded with thee well or ill If thou hast had good successe render thankes to the diuine boūty humbling thy selfe and acknowledging that this good proceedeth not of thy selfe If thy affaires went ill humbly aske him pardon 2. Examine search out the cause whence this proceeded considering from point to point how and with