Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	sin_n	word_n	7,355	5	3.9910	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17070	An abridgment of the Meditations of the life, passion, death, & resurrection of our Lord and Sauiour Iesus Christ. Written in Italian by the R Father Vincentius Bruno of the Society of Iesus. And translated into English by R.G. of the same Society. VVherento is premised a briefe method for instruction & practice of meditation; Delle meditationi sopra principali misterii della vita, et passione di Christo n.s.. English. Abridgments	Bruno, Vincenzo, S.J.; Gibbons, Richard, 1550?-1632.; Dawson, Edward. aut	1614 (1614)	STC 3941; ESTC S114248	73,032	306

succours to obserue perfectly his Cōmandements and fulfill his holy inspirations By praises extolling to the highest degree of our power Gods mercy bounty patience charity c. celebrating his diuine greatnes his infinite wisdome his vnmesurable goodnes his vnspeakable power By reprehending our selues as slothfull vndeuout harde vngratefull and that after so many benefits and helpes so many illuminations and incitations to goodnes By admiration wondering at the goodnes patience and charity of God at our owne negligence and coldnes in spirit at the contempt shewed by vs of so many fauours and graces so many and cleare inspirations By framing vnto our selues some person imagining sometymes that God complaines and reprehendes them that he exhorts and promises vs helpe sometymes imagining that some Saynt most notable in some one vertue laments that he is no more imitated and sometyme that the Diue●● reioyceth and triumpheth that he is more followed then God and knowes so well the meanes to bring vs to sinne coldnes and carelesnesse of our perfection and saluation sometymes also faygning the very vertues in some venerable shape bewayling their neglect and contempt and many more wayes may we find by the help of the holy spirit the chiefest Maister of this heauenly doctrine of Prayer Of these wayes we may vse more or lesse answerable vnto the affections we meane to procure and according vnto our owne necessity And in the exercise of them we may very profitably repeate in our vnderstanding some affectionate words of the holy Scripture or Fathers or some other that are full of deuotiō 21. In exercising that which we haue hitherto set downe we must vse such moderation that we hurte not our head or breast with ouermuch force for beside● those corporall harmes that aris● from thence no small spiritual● euills follow as a certaine languishing and slacknes in meditation for feare of hurting our selues a ne● coldnes and weakenes in our affections small disposition to receiu● the seedes of diuine inspirations and influences facility in leauin● of our meditations either of ou● owne accord or by the counsell o● our Ghostly Father which euil● may be easily auoyded if we vse n● violence vnto our selues in the act● of meditation As if we straine no● our breast if we seeke not t● wringe out teares if we be not to● intentiue in the actions of ou● soule but vse so much diligenc● in our meditation as we woul● vse in talking with some person ● much respect which will be suffici● if God who disposeth all thing● sweetly do not call vs extraordinarily to a more forcible application 22. At the end of our meditation we must make with our vnderstāding some affectionate speach or Colloquium to God and somtimes also to some Saints which may be either one or more according to our deuotion being the conclusion of our whole meditation and a reuerent departure frō the great Lord of whome we haue had so gracious audience giuing him thankes offering our selues and ours to him and demanding grace and succour for our selues our friendes and benefactors and for whom soeuer we haue obligation to pray which three thinges we may ordinarily vse at the end of euery meditation We may somtimes also accuse our selues and aske pardon as also impart vnto him our affaires and those of our freinds intreating counsaile and help for their good performāce extolling his infinite mercy and loue still following the affectiō we shall thē feele 23. In these speaches wee may talke with God as a seruan● with his Maister as a sonne with h●● Father as one friend with another as a spouse with her beloued bridgrome or as a guilty prisoner wit● his Iudge or in any other manne● which the holy Ghost shall teach v● 24. Hauing ended this ou● speach we may adde some vocall prayer if we will as th● Pater noster if we speake to God the Father the praier Anima Christi if to the Sonne the Hymne V●● Creator if to the holy Ghost Au● Maria or Aue maris stella if to the B. Virgin or some other deuout praier in which we find deuotion and comfort 25. We may make such māner of speaches in other places of our meditation and it will be best and almost needfull so to do but at the end we must neuer omit them and then only vse the vocall praier to conclude them with all 26. Departing from the place of Meditation we may make an internall and externall reuerence to God whose conuersation we shall then leaue of with an intent to renew often in the day the remembrance of that which passed in our Meditation What is to be done after Meditation §. 3. HAVING ended our Prayer we may either sitting standing or walking examine the preparation to our Meditation the conceyuing the presence of God the making our Preparatiue praier and Preludiums the exercise of our memory vnder●tanding will imagination and ap●etits and the whole progresse of ●ur meditation with our speach ●t the end that so finding our meditation to haue succeeded well we may proceed in like manner afterwardes if ill we may ●eeke out the faultes amēd them 2. We may examine the distractions we haue suffered and the remedies we haue vsed to reclaime our selues which is best done by settling our attention a new to the matter we haue in hand so soone as we perceiue the distraction or by humbling our selues before God with reprēhēsion of our negligence or by calling for help against the violēce we endure 3. We may examine the consolations we haue felt seeking the occasions of them and thanking God for them These consolations cōsist in internall light of Gods grace wherby we know somthing a new belonging to our saluation or perfections or els apprehend more clearly and fully such things already knowen They consist also in certaine inward motions which incline vs to loue nothing but for the loue of God In teares also springing from loue or griefe or any other cause belonging to the honour and glorie of God In the increase of faith hope and charitie ●nd in ioyfull comfort which kin●les in vs the desire of perfe●tion 4 We may examine the de●olations if we haue had any sear●hing out their causes beeing sor●owfull for the fault which we may haue committed with purpose of amendment Vnder the name ●f desolations are comprehended ●hat which spreades it selfe like ● veile before the eies of our soule ●indring vs from the thinges apper●ayning to the glory of God and ●ur owne perfections That which ●roubles and prouokes as to seeke ●or earthly and externall thinges That which breedes in vs distrust ●f obtaining perfection of praying ●ell knowing the will of God ●nd of perseuerance in any good ●ourse begon That which weakens ●ope obscures fayth and cooles ●harity That which bringes our soule to spirituall coldnes slacknes ●eauines and wearines 5. We may consider whethe● we haue had aboundance of ma●ter for our discourse or scarcity e●deauoring to find the causes o●

do make great change of life and happy progresse in vertue by this exercise euen in this cold age of ours And although they are more frequent in other Countreys which enioy the happy freedome of the seruice of God without feares or contradictions yet there want not such and that of both sexes euen amongest vs who ouercomming the tumults of the world and the terrors of persecution do bestow daily a good part of their tyme in this importāt busines and continually reap the plētifull fruit of their happy labours which number if it may be increased by this my poore endeauour I shall thinke it happily bestowed 7. And although the holy Ghost be the chiefe Maister of this doctrine yet it shall not be amisse to set downe some briefe method of practise taken out of approued Authors and experience that so those who haue a will to imploy themselues therein bee not depriued at least of a great part of the profit for want of instructions 8. We shall heere omit diuers diuisions which might be made of meditation and deuide it only into Spirituall and Historicall which distinction is taken from the diuersitie of the matter wheron we meditate Spirituall meditation is that wherin the matter is spirituall in that sense as we oppose spirituall to corporall for that it containes for the most part no corporall actions such are the Meditations of the end of man of sinnes death iudgment hell heauen the benefits of God his infinite perfections the like Historicall Meditation is that where the matter is some Historie as the meditations of the life passion of our B. Sauiour of the vertuous actions of his B. Mother or some other Saint Of both which kinds of matter many spirituall bookes are full so that we may easily take our choice with the counsell of our spirituall Father the fittest of all will be the holy Gospell especially hauing helped our selues at the beginning with some larger discourses 9. For the better order more profit we must begin with the end wherfore man was created with the iugdments of God exercised on sinners with the multitude and greatnes of our owne sinns with death iugdment bell and the like which will help much to the rooting out of vices Then may we meditate on the life passion of Christ from whose vertues we shall receiue glorious light to frame the like with his grace in our selues And lastly we may contemplate the glorious mysteries of our Sauiours Resurrection Apparitions Ascension and the cōming of the Holy Ghost his excessiue loue towardes vs his manifould benefits and the aboundant reward prepared for his friends in heauen The preparation for Meditation §. 1. FOR the more fruitfull meditating on the diuine mysteries there is required such puritie of Cōscience that we feele not remorse of any great sinne and finding our selues guilty we must seeke to cleare our soules by those remedies which God hath appointed for that purpose 2. We must endeauour so to cōpose our passions and affections in a meane that they be neither too weake nor too strong 3. We must so recollect our powers and senses that willingly we neither thinke on see heare nor admit any thing which may breed distraction Briefly we must so dispose our selues before our meditation as we wish to be when we shall meditate 4. The fittest time for Meditation according to the example of the Prophet Dauid is the morning when the powers of our soule are free from other obiects To be therfore better prepared we must the night before read ouer that part of the booke or writing twice or thrice whence we take our matter then deuide it into three partes or pointes more or fewer as wee please after that propose vnto our selues that which we meane to make the especiall end of our Meditation As if we meditate on the sinnes of others our end may be shame confusion behoulding Gods iudgments excercised on them for fewer and lesser offences then we find in our selues yf we meditate vpon our owne sins we may propose for our end Sorrow and Amendment if on the paines of hell feare and horrour if on the ioyes of heauen ioyfull hope and consolation yf on the life of Christ imitation of his vertues yf on his Passion sorrow and compassion yf on his Resurrection ioy and congratulation and thus according vnto the diuersitie of the matter the end or scop● of our meditation must be differēt which with a litle diligence we may easily find out and vpon this end must our intention be especially fixed at the time of meditation 5. We must also determine with our selues what Preludiums as they are termed or preambles we must make of which we shall speake in their due place And lastly we must marke well what persons wordes and workes are contained in ech point yf our matter be historicall But yf it be spirituall we must call to minde the chiefe things occurring therin All which must be done by a sleight passage only to open the way for our meditation and we may find out all the persons wordes and workes which are expressed as also all those which the decencie of the history doth shew vnto vs esp●cially the persons wordes and workes of God the angels and diuells which we may finde in euery history fit for meditation with no small spirituall profit God and the holy Angels mouing and furthering all good things and the wicked spirits prou●king to euil and hindering in what they can all good 6. Being in bed before we betake our selues to sleepe we must thinke on the houre we meane to rise at call to mind briefly the pointes of our meditation and the same we may doe so often as we chance to awake 7. When we awake in the morning castinge off all other thoughts we must breifly but with great a●fectiō giue God due thākes for all his benefits and for those in particuler receiued that night and offer vp our selues and all our actions of the day following to his honour and glory proposing effectually with helpe of his holy Grace to auoid sinne and imperfection that day and especially that which wee endeauour most to ouercome by particuler examine and care After this we may begin to take some tast of our meditatiō and stirre vp in our soules somtimes griefe shame confusion or feare otherwhiles desire to know with some clearenes the mysteries of the life and passion of our Sauiour so to imitate him diligently loue him feruently sometimes sorrow and heauines so to be compartners with Christ suffering so many paines for vs somtimes also ioy comfort to cōgratulate our Lords glorie and felicitie and at other times other affections agreable vnto ech meditation Which we may performe more easily yf we keep in our mind some similitude answering to the affectiō we would haue or yf we repeate some verse of the psalmes or other Scripture or Father which may be to that purpose so we do it

thereon the three powers of our Soule Memorie Vnderstaning and Will With our memorie we must as it were rehearse vnto our selues in order that which is conteined in the first point of the matter we prepared calling to mind also such things as we haue read in the holy Scripture and other good Authors or heard of discreet and deuout persons yf it make for the matter we haue in hand and lay open to the view of our vnderstāding the persons wordes and workes contained in the first point if it containe any if none at least the most notable matters therin 13. Then we must exercise our vnderstanding vpō that which the memory hath proposed and search out diligently what may be considered about that present obiect inferring one thing from another framing from thence true pious and spirituall cōceipts fit to moue our Will to vertuous affections Lastly for that the will is naturally inclined and moued to affect tho●● things which the vnderstanding proposeth we must procure with all diligence to stir vp in our selues those affections which the operations of our vnderstanding going before incline vs vnto 14. And hauing thus exercised the three powers of our soule vpō the first point we must passe on to the next But finding our selues imploied with spirituall profit about that we haue in hand we must not be follicitous to passe on further although by our long stay in one point we should not haue leasure to goe ouer them all within our determined tyme But it wil be best to satisfy our selues fully where we find spirituall comfort and reserue the rest for an other time of Meditation We must also know that the exercise of our Memory and Vnderstanding in Meditation is ordained to the motion of our will and must therfore be vsed with such moderation as may serue for the mouing therof and no more that so our Meditation may be full of pious and good affections not vaine and filled with curiosities 15 We may frame our concei●es vpon diuers heades which our matter will yielde vs as if it be historicall we may consider in the persons there represented who they be their thoughts and affections their inwarde vertues and out ward carriage with other circumstances In the words we may consider their first and proper sense as also the figuratiue and translated signification if there be any and the ende wherfore they are spoken In the workes are to be considered their nature what they are with their circumstances comprehended in this verse vsuall amongst those who treate of morall actions Quis Quid Vbi Quibus a●uilijs Cur Quomodo Quando wayghing well what person that is by whome the action is done examining what he speaketh and doth where with what helpe or assistance for what end in what manner and at what tyme. 16. But if our matter be spirituall and affoard no persons with their wordes and workes we must endeauour to conceiue the matter throughly in our vnderstanding and to find out the true sense and meaning of the wordes which represent the matter vnto vs and the right nature of the things therin represented and we may help our selues much to the framing of spirituall conceites if we apply vnto our matter familiar similitudes drawne from our ordinary actions and this aswell in historicall as spirituall meditations 17. The affections which we ought to procure by these conceipts are many and diuerses nor can it be assigned which we should alwaies procure they chiefly depending on the guift of the holy Ghost Yet whilst we attended especially ●o the roo●ing out of vices which 〈◊〉 termed by the Maisters of spirit via purgatiua the purgatiue way we ought to labour first for great griefe with shame and confusion for our sinnes for our negligence and couldnes in Gods seruice for carelesnes and sloth in seeking perfection Secondly a feare of offending God of loosing his grace of not fulfilling our obligation in answering to his heauenly voice and inspirations and of seuere punishment for ou● sinnes Thirdly a perfect hatred of all sinne coldnes and negligence in spirit of all earthly things which with-hould vs from God and of our owne pleasures and contentments 18. Fourthly a desire of mortification of our body our senses passions and inclinations to honour and estimation submitting our selues to the lowest persons accompting our selues the base●● 〈◊〉 all others and desiring that others should esteeme vs so Likewise when we principally endeauou● to plant vertues in our soule● which is termed via illuminatiua the illuminatiue way we must sti● vp first a loue and desire of all vertues as also a desire to know the person and actions of our E. Sauiour so to imitate him the better Secondly a hope to please God with the help of his holy grace to perseuere in his seruice to free our selues from coldnes and defects to attaine perfection in this life ●ternal happines in the life to come 19. Thirdly sorrow cōpass●ō for the suffering of our Saui●ur for the blindnes and ingratitude of those who offend him so often greiuously And whilst we cheifly seeke to vnite our soules to God which is called ●i● vnitiua the vnitiue way we must stir vp in our selues first an exceeding loue of God Secondly a spirituall reioycin● in his infinite riches and perfections as also in the glorie and happines of our Sauiour risen from death and receiued into heauen with trumph and maiesty Thirdly a gratefull ioy for the charity he hath shewed to mankind and our selues in particuler and for so many and great benefits bestowed vpon his friends Fourthly a vehement desire that Gods name be knowne and sanctified that he may reigne our all soules without resistance and that his holy will may be fulfilled in all places and many more such like affections as we haue heere set downe the Holy Ghost will teach vs in all these waies if we dispose our selues with a great desire of them and humility altogeather necessary for the receiuing of this diuine influence yet not omitting our owne diligence 20. We may moue and strenghthen these affections by earnest demaunding them of God eithe● with wordes of the holy Scrip●●●e or some deuout saying of our owne By obsecration instantly asking them of God for his infinite loue Goodnes and mercies sake● for the most gratefull merits of his beloued sonne for the sanctitie and puritie of his Blessed Mother By gratitude giuing thankes to God for so many benefits so many bountifull and assured promises descending into particulers By oblation offering our selues to God prepared and ready to do whatsoeuer he hath taught vs to imitate our Sauiour so neere as we can to suffer whatsoeuer for his sake and to seeke all meanes to please his diuine maiestie By good purposes intending most firmly in the sight of the whole Court of heauen to do all that we know or shall know to appertaine to the glory of God to make good vse of his grace heauenly

the faith hope and charity of this good woman who was content to touch not the body or apparel of our Sauiour but euen the hemme of his garment 2. Consider how although our Lord to whome nothing is hidden knew right well who it was that had touched him yet did he turne to behould her and said that he felt the vertue that proceeded from him therby to manifest the faith of this woman and the health she had receaued ● Consider how this good woman fearing to be punished and to fall againe into her wonted disease did prostrate her selfe at the feet o● our Sauiour who commended her faith and dismissed her whol●●ecouered of her infirmity Let vs learne 1. With what faith and reuerence we ought to receaue the precious Body of our Sauiour 2. Not to do any thing that we would not haue manifest known to the whole world seeing God doth know it and can make it open 3. To acknowledge all the good that we haue as cōming from Gods liberall hand and to render him oftentimes thankes for the same THE THIRD PART OF THE EVANGELICAL HISTORY Comprehending that which our Sauiour did in the second yeare of his preaching XXXVIII MEDITATION How our Sauiour cured a bedred m●● at the miraculous pond Iohn 5.1 1. CONSIDER how our Lord IESVS Christ to solemnize the holy daie the better went to visite the hospitall of incurable sick folks which was built neere a great pond that was in Ierusalem 2. Consider how albeit our Sauiour had compassion of all the sick folks that were within the fiue porches or roomes of that hospitall notwithstanding he did choose one only who had lāguished there thirtie eight yeares of whome also he demaunded whether he would be cured 3. Consider how the poore sick man being commaunded by our Sauiour did arise take his bed and returne home to his house whole and ioyfull Let vs learne 1. To visit hospitalls and other sick houses willingly 2 To support patiently the infirmities that God laieth vpon vs as much and as long as it shall please him 3. To ayd our selues with those humane helps that God hath sent vs and to endeauour to march forward euery day making some progresse in vertue XXXIX MEDITATION Of the Sermon that our Lord made vpon the mountaine Matth. 5.1 Luke 6.17 1. CONSIDER how our Sauiour desiring to instruct his disciples of things much important for their saluation departed from the towne and went vp to a mountaine and although many others did follow him yet did he cast his eyes principally vpon his disciples as vpon those that were more capable of his doctrine by reason of their simplicity and goodnes 2. Consider and weigh well the words of the first beatitude Blessed are the poore in spirit for theirs is the Kingdome of Heauen ● Consider and ruminate the second beatitude Blessed are the meek for they shall possesse the Land Let vs learne 1. That to reape profit by hearing Gods word we must free our selues from the care of all earthly things 2. That if the reward of the poore be euerlasting lyfe as our Sauiour hath said then those that loue riches ouer much ought iustly to feare that they shall neuer enter into heauen 3. That if the poore in spirit which be such as are humble haue heauen for their recompence and the meek the land then for the proud and cholerick there remaineth but hell XL. MEDITATION Of the six last beatitudes Matthew 5.5 1. CONSIDER that we mu●● take these beatitudes one by one weigh well the wordes o●●●ch of them and endeauour to ●●ape some spirituall fruit out o●●●em The beatitudes vpon which we are to make this meditation are these The 3. Blessed are they that mourne for they shal be comforted 2. The 4. Blessed are they that hunger and thirst after iustice for they shall haue their fill The 5. Blessed are the mercifull for they shall obtaine mercy The 6. Blessed are the cleane of heart for they shall see God 3. The 7. Blessed are the peace-makers for they shall be called the children of God The 8. Blessed are they that suffer persecution for iustice for theirs is the kingdome of heauen Let vs learne 1. That yf they which do mourne in this world shall be comforted in the other what may those expect that do nothing els but laugh and reioice in this world but that ●hey shall weepe and lament for euer in the world to come 2. That it is not sufficient 〈◊〉 to loue iustice but we must al● haue hunger and thirst therof 〈◊〉 desire that these things daily increas● in vs. 3. That we must willingly fo●giue those which do offend vs 〈◊〉 we will obtaine pardon and merc● of those whome we our selues ha● so often offended 4. To loue purity of heart An so to take some profit of the rest XLI MEDITATION How our Sauiour did c●re a Lepe Matthew 8.1 Mark 1.40 Luke 5.12 1. CONSIDER the faith this Leper which mo● him to come towards our Saui● to be healed the deuotion wh● he shewed in kneeling and adori him and the māner that he ob●●ed in demaunding his health ●●bmitting himself wholy to the will and good pleasure of our Sa●iour 2. Consider how our Lord did touch him notwithstanding that the Jewes did so abhorall kind of leprosie that they did cast out of their Citties euen those that were troubled with the itch disdaining as much as to looke vpon lepers 2. Consider how our Sauiour sent him to the Priest and did forbid him to tell any body of his cure which commaundement notwithstanding he did not obey esteeming himself more bound to render thankes to his benefactor then by silence to fauour his humility Let vs learne 1. To imitate the deuotion of ●his poore Leper 2. Neuer to s●unne nor refuse ●o touch the diseased persons be ●heir euils neuer so horrible and ●wle 3. To flie vaineglorie and not desire to be spoken of yea though we wrought miracles XLII MEDITATION How our Sauiour cured the Centurious seruant Matthew 8.5 Luke 7.1 1. CONSIDER the affection that this good Centurion did beare to his seruant which was cause that he did n● only labour himself for his health but also imploied the assistance o● his friends to goe and solicite ou● Sauiour 2. Consider the great reuerence that he did bea●e to our Lord not daring himself to goe vnto him and causing him to be praied not 〈◊〉 take the paine to come vnto th● sicke-man but only to commaun● from the place where then he was in which action this Centurion di● shew a most excellent faith and such as deserued to be praised by our Sauiours owne mouth 3. Consider how our Lord granted vnto the Centurion all that he had demaunded and although he was absent yet cured his man sick of the palsey Let vs learne 1. Not to contemne any man be he a poore seruant or whosoeuer 2. To interpose the Saints to pray God for vs as this Centurion did vse