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 Coâ—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 thâ— 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 IteÌ„ 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 theÌ„ 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 Thaâ— 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 â—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 vnderstaÌ„ding 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 vpoÌ„ the fiue SeÌ„ces 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
person may easilie and profitablie apply the same to his Estate and Office CHAP. IX Of Vocall Prayer VOcall Prayer is two-fould The on Publique to wit the Canonicall houres and Psalmes The other Priuate as the Office of our Ladie the Bedes and the like The first is of Obligation The second is often made of deuotion and sometimes also of Obligation as wheÌ„ it is enioyned for Penannce by the Confessar or else by Statute or Vowe Both to the one and the other we are to bring due preparation attention obseruing three things 1. At the beginning or before hee beginne Vocall Prayer to retire himselfe a part or to enter into himselfe lifting vp his hart to Almightie God to offer vnto him this worke to his honour and glorie beseeching him to assist vs. c. And to this ende may saye Actiones nostras c. 2. In the progresse of this Prayer hee must doe two thinges The one to promouâ—â—e the wordes distinctly without making ouer-much haste Theother sometimes as at the Gloria Patri of the Psalmes and at the ende of euerie ten of the Beades to renew his attention that is to say to rectifie himselfe if he hath bene distracted and to goe forward with a new deuotion 3. Hauing finished to render thankes craue pardon for the faultes which one hath committed in praying An excellent forme of Vocall Prayer is this To recite our Lordes Prayer and the same is to bee vnderstood of all other prayer faire softly word by word pronouÌ„cing each word to pause or employ so much time as the naturall breath of a man can last in such sort or wise that the wordes do follow or march together with the seuerall breathings prouided that whilest on pronounceth the wordes outwardlie he must inwardlie conceaue the signification of the worde or the excelleÌ„cy of the persoâ—age to whoÌ„ on speaketh or our owne vilitie one may stay himselfe praying after this fashion as long as one wil reciting sundrie other Prayers or repeating the same This sorte of Prayer is verie good easie full of deuotion not subiect to distraction ought euerie day to be put in practise not in saying the Breuiarie or the Beades for it would take vp too much time and saying at the least a Pater and Aue and that especialie at the end of Meditation after wee haue made the Mentall Colloquie When one is in iourney and euerie time that one cannot conueniently Meditate then may one serue himselfe of this sorte of Prayer the which is very easie and may be made euen in going The Supplications of Holie Church which wee call the Litanies is a kinde of vocall Prayer very ancient and verie proper which comprehendeth the suffrages of Saints Obsecrations and all sorts of requests for our selues for our neighbours quick and dead and for all estates and therfore all Christians ought oftentimes recite them The Prayers also which we call Collects are verie good deuout and holie whereof one must serue himselfe especially when one will demande some particular grace or praye for some necessity which presenteth it selfe as for Peace for the Sicke for those that are in voyage and the like and are to be found at the end of the Missal and in the Office of our Ladie Likewise it is good in prayinge vnto some Saint to present vnto Almightie God and to recite the proper Prayer or Collect of the same Saint and if hee haue not a proper Collect to take the Common CHAP. X. Of the Beades AMongst all other Prayers as well Vocall as others the first and principall is the Pater noster and after this the Aue Marie For this cause besides sundrie others the Beades or Crowne of our Ladie is an excelleÌ„t forme of Praier as being composed of these two Prayers Now to recite deuoutlie and fruitfullie the Beades First one must obserue the three precepts before mentioned touching Vocall Prayer Besides this one must whilst one reciteth the Aue Maries haue his thoughts fixed vpon some good and wholsome thinge as vpon Death vpon Hell vpon Heauen his sinnes and principallie vpon the mysteries of our Redemption which are contayned in the life of our B. Lord and of our Ladie For this cause or reason B. Saint Dominike chose fifteene Mysteries of the Rosarie perswading the whole worlde to contemplate and consider them in saying the Beades Wee must theÌ„ haue them know theÌ„ by heart the which is very easie The Mysteries of the Rosarie Fiue are called Ioyfull 1. The AnnuÌ„ciation of the Angell 2. The Visitation of our Ladie 3. The Natiuitie of our Lord. 4. The Presentation in the Temple 5. How he was founde disputinge amongst the Doctors Fiue are called Dolefull 1. The Prayer in the Garden 2. The whippinge at the Pillar 3. The crowninge with Thornes 4. The carying of the Crosse 5. The Crucifying Fiue are called glorious 1. The Resurrection of our Lord. 2. His Ascension 3. The comming of the holy Ghost 4. The Assumpâ—ion of our Ladie 5. Her Coronation The practise fashion to say the Beades vpon these fifteene Misteries is double or two fould The one is vpon one Pater noster ten Aue Maries to consider one mysterie that is to saye whilst one saith one Pater noster and ten Aue Maries alwaies to haue our thought vpon that mysterie As at the Mysterie of the IncarnatioÌ„ to thinke vpon the Angell vpon our Ladie and vpon their discourse c. The other is vpon each mysterie to say onlie one Aue Marie that is to saye recite one Aue Marie considering the Annuntiation another considering the Visitation so consequeÌ„tly and to make the round of these fifteene so manie times as till all the Beades be finished One may also collect fiftie or sixtie mysteries and principall workes of the life of our Lorde from the Annuntiation vnto the Ascention and vpon each one to say an Aue Marie allwaies remembring to say a Pater noster at the beginning of euery ten A forme of Meditating in saying the Beades There are sundrie other manners of saying the Beades wee will content our selues here to set downe one other onely the which consisteth in consideringe our sinnes and the foure last thinges of Man and is this One must imagine that the Beades which one hath in his hande are coloured and that these colours represent vnto vs the matter which we desire to consider in recitinge the Beades To imagine the first teÌ„ graines which are on the Beades as if they were of diuers colours white black red green yellow tawny c. The second of a pale colour The third of a red colour The fourth of a blak colour And the fift of the colour of gould That is to say in saying the first ten which are of diuers coloure to reduce into memorie the multitude diuersitie of thy sinnes which thou hast committed in thy whole life crauinge pardon of Almightie God by the intercession of our
B. Ladie In saying the second ten which are of Pale colour to represēt vnto thy selfe the memory of Death In sayinge the third ten to thincke of the terrible day of Iudgement In saying the fourth tē of the paines of Hell And in the fifth of the glorie of Heauen And who so would saie in this sort the Beades of sixtie three Aue Maries let him adde to the sixt ten of the colour of Siluer representing to his thought the puritie of our B. Ladie Thus to say the Beades is Vocall Prayer to the which one may profirablie adioyne Mental Prayer and Meditation at the beginning ending of euery tē resting himselfe sometime to meditate some mistery and to pray Mentally CHAP. XI Of Iaculatorie Prayers SAint Augustine in his Epist. 121. ad Probum calleth Iauclatorie Prayers certaine briefe Prayers and Eleuations or dartinges of the spirit into Almightie God as for example in saying Deus in adiutorium meum intende All such Prayers may bee both Mentall and Vocal Mētall inuoking inwardly Almighty God vnto our succour and pondering in spirit the meaning and contents of the same sentence Incline to myne aide o God Vocall pronouncinge with the mouth the same wordes either in Latin or in the vulgar tongue These Iaculatorie Prayers are very profitable as well to entertainevs in continual deuotion and in the presence of Almighty God as to accomplish that which our Lord hath said Pray alwaies Wherfore we must not maruell when we heare say that S. Bartholomew praied a hundred times a day and a hundred times in the night Also S. Martha and S. Apollinus Abbot and sundrie other Saints who wholly gaue themselues to Prayer for this is most easie so farre off is it from being impossible by the meanes of these Iaculatory Mentall or Vocall prayers especially sith Prayer is nothing else then an eleuation of the minde vnto Almightie God which may be done an hūdred times an houre and our Lordes Prayer was expresly giuē vnto vs so briefe to the ende that euery Christian might present it to God a hundred times a day if so he will Euerie spirituall man then ought to take the paines to accustome him selfe to these Iaculatorie Prayers And to remember him selfe a good meanes it is euerie time that one heareth the clocke from the Morning vntill the Euening to make a Iaculatory Prayer both by heart and mouth being all alone Whereunto also would greatly serue that euerie one doe select some sentences most pleasinge vnto them taking them principallie out of the sacred Psalmes and to take each day one for practise And for as much as the Pater noster is truely our dailie bread it shall be very good to take for Iaculatorie Prayers the seuen Petitions contayned in the same euerie day one As one Sundaye to repeate manie times both by heart and mouth Santificetur nomen tuum One Munday Adueniat regnum tuum and so of others The Excellencie of our Lords Prayer And note I beseeche you the perfection and excellēcy of this diuine Prayer how the same fitteth all sorts of Prayers to wit Mentall Vocall Mixt Iaculatorie and Meditation 1. The Parer noster may serue for Mentall Prayer saying it in spirit and presenting to God all that which is contained in the same frō one ēd to the other 2. For Vocal Prayer recitinge the same with the mouth For mixt Prayer sayinge it first with the heart and after with the mouth 4. For Iaculatorie prayers as we haue lately said 5. Fiftlie for Meditation for one may meditate the same yea it is a most excellent matter of meditation as shal be feene hereafter Of all these manner of Prayers the one are more proper for some persons the other more proper for others yea one and the same person at one time shall be more apt to vse one manner of Prayer and at another time another accordinge to the disposition of the soule or the bodie As when any one is wearie or else is not well at ease and shall be indisposed to make long Meditations then may hee most helpe him selfe by Vocall or by Mixt Prayer In voyage a foote or a horse-backe vocall or Mixt prayers are most proper and most easie CHAP. XII Of Spirituall Reading LEt vs presuppose that which is true the readinge of holie bookes to be a thinge exceedinge profitable and a cōpanion of Prayer whence we see that all those who haue loued and doe loue Prayer haue embraced with like affection spirituall reading we will here therefore onelie shewe that which is to be obserued to reade with profite The first aduertisement is what bookes we ought to reade First of all the Holie Scripture for such as shall by their Spirituall Father be iudged fit to read it especially the holy Gospell the Epistles of S. Paule the Epistles of S. Iames and the first Epistle of S. Iohn Of the Ould Testamēt the bookes of Iob the three bookes of Salomon the Prouerbes Ecclesiasticus Ecclesiastes After the holy Scripture to reade other spirituall bookes but the best and most profitablest whereof we will make a roule or Catalogue 2. Each one ought to reade those bookes which are most to his gust and which he hath experimented to haue brought him most profite And therefore he ought to proue diuers and then to houlde him selfe to that which hee findeth fittest for him 3. Not to deceaue him selfe in the election of such bookes let him aske aduise of his ghostly Father 4. He must not be inconstant and nowe read one booke and nowe another but continue foorth one booke from one ende to the other True it is that sometimes one may change to take away distaste or that a man doth sometime finde himselfe more disposed to reade one booke then another and then to continue to reade the other which he had begunne 5. It is verye meete to cōforme his reading vnto his Meditation that is to say to reade the same matter that one doth Meditate as much as is possible The second how one must reade 1. He must haue a right intention and not to reade vpon curiositie or for desire of knowledge or for the elegancy of the stile but to stirre vp him selfe to deuotion and to profite in spirite 2. He must not read in poste-haste but softly and deuoutly chewing the wordes which one readeth 3. Meeting with any notable and profitable thinge not to passe farther but to stay himself and to ponder it adding moreouer some little prayer 4. The most worthy sentences and thinges most profitable to learne them by heart to be able to recount them and to serue him selfe of them The third touchinge the time whē one must reade 1. First when the soule hath appetite to reade and enclineth thereto 2. When a man findeth himselfe arride drie in deuotion 3. On holy daies more then on other dayes 4. Before or after Communion or celebration of the sacred Masse 5. Sometimes it is good to reade before
Prayer and Meditation to excite himselfe to deuotion and to finde matter whereon to Meditate CHAP. XIII Such Spirituall Bookes as are most profitable for all persons A Little booke intituled Gerson or Thomas a Kempis of the followinge of Christ The life of Christ by S. Bonauenture The workes of F. Lewes of Granade namely his Spirituall Doctrine or Abridgement His Memoriall of a Christian life His Meditations His Treatise of the loue of God and of his Benefits The contempt of the worlde The Liues of Saints The Meditations of Father Loart vpon the Misteries of the Rosary His Christian Exercise And his Meditations vpon the Passion Comfort in Tâ—ribulation by Sir Thomas Moore The Epistle of Comfort by Father Southwell And his Rules of good life The Paradise of the soule by Albertus Magnus The miracles of our Ladie of Loretto of Sichim of other places Father Fuluius Androtius of the frequenting the B. Sacrament And his Meditations vpon the Passion Father Brunoes MeditatioÌ„s And his Abridgement The Societie of the Rosarie The Introduction to a deuout life by Francis Sales bishop of Geneua Father Points Meditations Father Parsons Christian Directorie A briefe Collection concerning the Loue of God towardes man found amongst his workes who composed the Iesus Psalter Wholsome and Catholique Doctrine concerninge the 7. Sacraments by the Reuerend F. in God Thomas Bishop of Lincolne The booke intituled Six spirituall bookes full of marueilous pietie and deuotion The sacred Mysterie of the Flagellation of our Lord and Sauiour Others particularlie for Religious persons besides the aforesaid The Epistle of Iesus Christ to the faithfull soule A briefe Methode howe to serue God in a perfect maÌ„ner by F. Alphonso The Spiritual CoÌ„flict A Treatise of Mental Prayer by F. Molina Carthusian Monke The Mirror of Perfection by F. Lucas Pinelli And him vpon the life of our B. Ladie A Spiritual Exercise written by F. William Perin Prior and Friar Preacher of great S. Bartholomes in Smithfield With sundrie others all of them to be found in our English tongue which the Ghostlie Father shall iudge to be most conuenient and proper for euery person CHAP. XIV Of Meditation WE haue said at the beginning that two thinges are necessarie to make vs to Meditate to wit the Matter and the Manner whereof we must now treate in particular to the ende to ayde euery one both in the one and the other The matter of Meditation that is to say what things one must Meditate and consider Death Iudgement the paines of Hell and the glorie of Heauen The vanitye of the world and the miseries of this present life The sinnes wee haue committed in our whole life The life death Passion of our Lord and vpoÌ„ the holy Eucharist The Benefites of God The life of our Ladie and of the Saintes The vertues The booke of the Creatures The PerfectioÌ„s of God which we cal Atributes Al the holie Scripture especially the holy Gospel and the Psalmes Our Lordes Prayer as also the Creede of the Apostles is verye good and profitable to Meditate Al which is contained in the Christian Doctrine of Catechisme may likewise serue for matter of Meditation One must meditate often vpon the ende for which maÌ„ was created in this worlde for it is the foundation of our saluation perfection It is good to conforme ones selfe to Holy Church and to followe her traces as One solemne daies to consider the Misteries which theÌ„ are proposed vnto vs. One the Feastes of Saints to consider their life death vertues and most remarkable actes and the glorie which they haue acquired In Aduent to Meditate on the mysterie of the Incarnation or on the life of our Lord. In LeÌ„t one may take euery day the Gospel of the day for Meditation The matters most proper to Meditate vpoÌ„ the Sundaies are the resurrection of our Lord. Our Resurrection and beatitude figured by the Sunday The Benefits of God And the Gospel of the day And as there are foure Sundaies in the month one may Meditate euery SuÌ„day one of the four matters aforeâ—aid On the dayes of CoÌ„munion to Meditate vpon the holy Eucharist or vpon the Passion of our Lord. On Fridaie vpon the Passion of our Lord. And on Saterdaye somthing of our Ladie When one hath heard some Sermon or Exhortation the same daye or on the morrow to repeate the same and to make his Meditation thereupon Besides this the Religious person the Priest and euery one ought often to Meditate vpon his vocation vow rules estate and office Euerie one also ought often to Meditate vppon the vertue wherof he hath greatest necessitie and vpon the imperfection whereof he most desireth to amend him selfe And euen as the bodie doth addict it selfe most willinglieâ— and would oftenest eate of those meates which best doe like it so likewise the soule ought oftnest to chew Meditate those matters wherein shee findeth most taste and spirituall profite For it is true in thinges spirituall as incorporall as the Phisitians say Quod sapit nutrit That which relisheth nourisheth Finally as touching the matter of Meditation thou must obserue three other points The first that at the beginning of euerie Moneth and of euery week thou oughtest to be diligent to foresee and prepare the matter that thou entendest on the month or weeke ensuing The second that when one hath begun to Meditate some matter each daie if some iust occasion present it selfe to Meditate some other thinge as a Sermon Solemnitie c. For that day to interrupt it and to leaue the matter one hath in haÌ„d and on the morrowe to returne goe forward as before The third that allthough it be good from month to month and from weeke to weeke to take some matter to meditate one so manie daies as it shall last neuerthelesse one may also euerie daye meditate diuers matters And because that the most necessarie are these foure the last Endings of maÌ„ Death Iudgement Hel and Heauen the Passion of our Lord our sinnes and the Benefites of Almightie God one may oftimes and within one weeke Meditate them all according to the same order and in this sort Monday of Death Tuesday of IudgemeÌ„t Wensday of the paines of Hell Thursday of the glory of Heauen Fridaie of the Passion of our Lord. Saturdaie of our Sinnes Sundaie of the Benefites of Almighty God CHAP. XV. Diuers manners of Mediting diuers things Manners of Meditatinge the foure last ends of a Man ONe may euery day Meditate one of these foure thinges Death Iudgement the paines of Hell and the glorie of Heauen One may also vpoÌ„ each of these foure endes make suÌ„dry MeditatioÌ„s Vpon Death one may consider principally these points 1. That one must needes die 2. When where and how no man knoweth 3. That in Death one leaueth all behinde him Another manner 1. To consider the thinges which goe before Death as sicknes phisicke dolors and Extreame Vnction 2. The thinges that accompanie it as
what diligeÌ„ce 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 remeÌ„ber 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 sâ—ieth Reliquiae cogitationis diem festum agent tibi Psal 75. 7. He must put in executioÌ„ 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 deuouâ— deare affected soule on whome your hart ought alwaies to muse meditate in all your thoughtes wordesâ— 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 sâ— 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 iâ—ethor in your bed or he â—ort you goe to take your rest you shall meditatâ— four of the â—foresaid Meditations Anâ— 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 accoÌ„plish 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 thâ— great and singular Humility Grant deare Iesus that I may obtaine the vertu of moâ— perfect Humilitie euen tâ— the abiecting of my selfe vnder all mens feete Anâ— let it please thee so to washâ— my sinfull soule that I maâ— loâ—ge thee therein for eueâ— and euer Amen The 2. Meditation aâ— 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
towardes the diuine seruice Concorde Veritie Fidelitie Liberalitie Prudence Gratitude or knowledging of Benefites and Pennance 4. One may take one only vertue and stay him selfe thereon so loÌ„g as hee can considering diuers thinges vpon the same as What such a vertue is for example of humilitie wherin it coÌ„sisteth and what it meaneth to be humble How faire excellent profitable and necessarie this vertue is consideringe in particular the profite that it bringeth How much it pleaseth almightie God and maketh a man acceptable vnto him What example and doctrine our Lord hath giuen vs of such a vertue How detestable damageable and displeasing the contrarie vice is vnto Almightie God How farre off I haue hitherto bene from this vertue and what â—e cause thereof hath bene What I ought to doe for the time to come considering the meanes to acquire the same and the impedimeÌ„ts to keep me from them 5. The fifth meanes is to Meditate some vertue in the person of our B. Bauiour considering three points 1. What example the Sonne of Almightie God hath giuen vs of this vertue for example of humilitie 2. What he hath said and taught touchinge such a vertue remembring him selfe of some one sentence 3. Wherefore he hath done and said all this Assuredly for me In this manner one may meditate in one weeke seuen principall vertues of our Lord and and Sauiour as Sunday Charitie Munday Munday Humilitie Tuesday Patience Wensday Obedience Thursday Meekenes Friday Pouertie Saterday Chastitie 4. To meditate the Beatitudes which are eight most goodlie vertues considering three thinges vpon each Beatitude 1. The sentence it selfe which hath two points to wit the vertue the recompence 2. How much this vertue hath shined in our B. Sauiour 3. How far I am from this vertue and what profite it would bringe mee if I were owner thereof CHAP. XXV The manner how to meditate vpon the Creatures BY the consideration of the creatures one commeth vnto a great knowledge and vnderstanding of the Creator for there is not any creature how little soeuer hee be which shewes not the power wisedome and great bountie of him that made him Wherfore who so desireth well and truly to profite in the spirituall life let him giue him selfe to the reading of this great and goodly booke of the world which is alwaies oâ—en vnto all that therein he make manye good and frequent meditations the which may be done in two sortes or maners to wit Either meditating them altogether considering all this whole world in one Medication or in particular making one Meditation vpon each creature as the heauen the earth and obseruing alwayes therein the power wisdome and bountie of almightie God Furthermore that he accustome him selfe howerly or at euery occasion seeing any creature a beast a flower c. to eleuate his spirite to consider who hath made it foorthwith he shall finde the three aforesaid vertues and diuine perfections Vpon the Creatures in generall 1. The Creatures of the world euidently shewe the greatnes of God Creator thereof 2. The multitude and varietie of the thinges created the infinite perfections which are in God 3. The good disposition and Order of the worlde the wisedome of God 4. The profite which the creatures doe bring vnto vs the Bounty of God 5. The Beautie of the worlde the beautie of God 6. The roundnes therof which hath neither beginning nor ending the eternitie of God 7. The vnitie of the worlde demonstrateth that God is onely one 8. The aboundance of good thinges which we receaue of the creatures sheweth the liberallitie of God 9. The stabilitie and Constancy of the world continuing alwaies the same sheweth that God is immutable and changeth not Vpon each Creature in particular 1. To consider its beginning which is God 2. The ende wherfore such a creature hath bene made to wit for the honor of God and seruice of man 3. Whereof how it haâ—h bene made 4. The qualities and effectes of the same creature CHAP. XXVI The maner how to meditate the perfections of Almighty God FIrst one must haue a Rolle these are Infinite Essence Power Wisedome Bountie Loue Mercie Iustice Prouidence Liberallity Patience and Meekenesse Then one must know and consider the workes and effects which he hath shewed of such and such a vertue The examples sentences of holie Scripture will greatly serue thereto As to know his diuine Essence to consider the sentence of the Prophet Ieremie cap. 2. saying I doe fill both heauen and earth And Acts 3. In him we liue mooue and haue our being For the Power of almightie God He spake and they were made he commanded and they were created Psalm 32. And so of others Wherefore this meditation agreeth especiallye to those that are most perfect and most practised as well in Holie Scripture as in spirituall matters and therefore may be called the most excellent of all Meditations CHAP. XXVII The manner how to Meditate the Pater noster the holie Scripture IT is an excellent good manner exceeding profitable to meditate vpon the wordes of Holie Scripture which are the wordes of Almightie God and marueilously replenished with diuine mysteries The maner how to meditate them is to take the first worde of a sentence as if it were this So God loued the World that hee gaue his only begetten Sonne Ioh. 3. The first word wherof is So to staye him selfe and to pause vpon the consideration thereof so long as our soule can finde diuersity of conceits and instructions gust and vtilitie therein then to passe to the next word after and to doe the like After this maner one may meditate the Collects and Hymnes of holy Church aboue all our Lordes Prayer the which for that it was composed immediatly by God himselfe conteineth in it verie wounderfull mysteries and ought to be often Meditated and considered for the great fruits which such Meditation bringeth After this diuine Prayer to Meditate the Aue Maria Salue Regina Anima Christi Veni Creator Veni sancte Spiritus Te Deum laudamus c. And Priests the Holie Canon of the Masse CHAP. XXVIII Of Examen of Conscience BEcause examen of Conscience consisteth principallie in knowinge our faultes which is an act of the vnderstanding one may very well place it amongst the species of Meditation Now there are two sortes of examen of Conscience the one is called Generall when one examineth and searcheth foorth al the faultes which he hath committed by Thoughtes Words Works and Omission to the end to amend himselfe of al and ordinarily is made in the Euening containeth sixe points 1. To render thankes to Almightie God for his Benefites 2. To aske him grace to know our sinnes and to amende them 3. To aske an account of our owne soule of the sinnes committed that present day considering all the houres of the day from the Morning wherein we haue failed by Thoughtes Wordes Workes and Omission 4.
To demaund pardon for that wherein wee haue offended 5. To purpose firmelie to amende vs by the helpe and grace of Almightie God and to say at the ending the Pater noster The other is called Particular and is when one examineth one only imperfection wherof one desireth to correct him selfe the practise is this In the morning being risen one must incontinently make a stedfast purpose to keepe him selfe diligently in that day from such a fault and imperfection with the helpe and assistance of Almighty God After dinner to examine him selfe vpon the fame sequestringe him selfe a parte and doing three particular things 1. To demand an accompte of his owne soule consideringe all the houres froÌ„ the morning how ofteÌ„ hee hath fallen into the same 2. To make so many markes or streekes with his penne 3. To purpose a new to countergard him selfe for the rest of that day After supper to doe the very same And to see from day to day and from one weeke to another the profite and amendment which one hath made alwaies crauing the assistance of almightie God to inable him to amend himselfe and excitinge him selfe to greater amendment CHAP. XXIX That Which hee must doe before Prayer FOr final accomplishment of the forme or manner of Prayer and of all that which hath bene hitherto said we drawinge and approachinge nowe to an ende wee will shewe the practise diuiding the same into three partes to the eÌ„d to obserue order that one may the better beare it in memorie And let euery one perswade him selfe that by how much the better hee shall obserue these instructions and documents ordinarily by so much better will prayer succeede with him as contrariwise if he vse not the diligence well to obserue them so much lesse progresse will he make The thing then which is most necessary before Prayer is to make a diligent preparation a doctrine and precept giuen by almightie God himselfe and in the auncient Testament also by the Wiseman Eccles 8. saying to whomsoeuer will present himselfe before his diuine Maiesty to speak vnto him Before Prayer prepare thy hart and be not as one that tempteth God As if he said It is too much presumption it is a haynous offence to come before my Maiestie without first putting thy selfe in order And by his Sonne in the new Mat. 6. Where hee saieth When thou wilt pray enter into thy chamber that is to say enter within thy selfe prepare thee wel c. This diligence and preparation consisteth in the doing of sundrie things 1. One must exactly know the historie mysterie or subiect which wee meane to meditate and the circumstances of the same as the place the persons other particularities for the knowledge of the fact is the ground of the Meditation and therefore one must either read the Text or a litle refresh the memorie thereof 2. One must deuide the aforesaid subiect or matter of meditation into sundrie parcells or parts which we call points or considerations to the ende to consider them one after another And then also one must prepare the preludiums and colloquies conforme to the subiect of the meditation whereof shall be spoken in the ensuing Article 3. It is not so good in meditatinge to take some meditation made by another all at leÌ„gth as of S. Bonauenture Granado or others for better it is that the soule of her selfe doe finde her owne pasture 4. One must not be weary either in bodie or minde when one goeth to prayer as to haue read or written ouermuch but for some time before to leaue al to finde him selfe fresh and wel disposed at the time of Prayer 5. About one quarter before the houre if the prayer be made by day and the Euening before he goe to bed for that of the morning one must diligentlie foresee and learne by hart the points of the meditation the rest which one hath prepared for this purpose yea â—and if neede so require at the time of prayer to hould the paper or booke in his hande the better to remember and meditate one thinge after another 6. Being layde in his bed he must briefelie reduce them to memorie and arising in the morning giue and present the first of his thoughts vnto almighty God then make him selfe readie thanking him and praying vnto him both with heart mouth and thinking vpon the subiect of the Meditation that hee meaneth to make excite in him selfe a feruent desire to doe it well 7. About a quarter of an houre before one must doe that which onr Sauiour saith in S. Mat. cap. 6. Enter into thy chamber c. Enter into thy selfe and close the gate against al other affaires and cogitations consideringe whether one goeth and where about and houlding him selfe so recollected to attende and expect the houre of Prayer 8. It is also good to goe to prayer with a good appetite that is to say with inclination desire to pray And euen as those who want an appetite labour to get one either by doing some exercise or by sawces and the like which procure an appetite euen so must one seeke for deuotion not hauing the same either by reading or by examen of conscience or lookinge fixedly vpon some sweete and deuout Picture or doing some Penance as a discipline or other mortification Moreouer the more to stirre vp himselfe he must going to Prayer thinke that he goes to a mine of gould or siluer from whence he may bring most exceeding treasure 8. Then hauing heard the clockes or the time being arriued thou shalt take holie water accordinge to thine ordinarie to driue awaie the Deuill Next thou shalt goe faire and softlie towardes the place where thou oughtest to pray and standing one or two steppes off before thou fallest on thy knees pause a little and raise vpp thy spirit on high consideringe on the one side the greatnes of Almightie God his presence howe hee looketh vpon thee on the otherside thy smalnes and thy sinnes and that he attendeth thee to giue beninge and curteous audience 10. After this thou shalt make him an humble and deuout reuerence setting thy knees vpon the ground saying wiâ—h heart and mouth sometimes the wordes of the Patriarch Abraham I will speake to my Lord I that am but dust and others sometimes those of S. Francis Lord who art thou who am I 11. Going to prayer it will greatly helpe thee as in all other thinges to recommend thy selfe to thy Angell gardian and to beseech him that he wil accompany thee and bringe thee before thy Lord and to assist thee at that instant and that he would put back hinder all distractioÌ„s and both pray for thee and likewise present thy prayers to Almightie God 12. Thou must be diligent to put in execution these instructions allwaies notwithstanding without scruple or anxietie neuer to forget anie thing for sometimes it chanceth especiallie to the most perfect and most habituated that without so