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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

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

grieuous●ie Almighty God hath alwaies chastised it recalling to minde some examples as of the Angels them selues and of mankinde Another maner is to take the seauen capitall Sinnes which some call Mortall and euerie day to meditate one in forme following Vpon Sunday Pride Mūday Couetousnes Tuesday Luxurie Wensday Enuie Thursday Gluttonie Fridaie Anger Saturday Slout●● Vpon euerie one of which one must consider these three points 1. Howe much such a sinne displeaseth God 2. How much it hurteth mā 3. How many times I haue offended God by such a sinne his brāches and each of these points may be made double as for example 1. Howe much this vice displeaseth God how doeth please him the contrarie vertue 2. Howe much this vice hurteth man and howe profitable is the contrarie vertue 3. How much I haue offended by this vice and how farre off I haue bene am from the opposite vertue CHAP. XVIII Manners how to Meditate the whole life of our Lord Iesus Christ comprising also his Passion THe first manner is to Medi●ate the principall mysteries euerie daie one from the Annuntiation vnto the Ascension as S. Bonauenture F. Lewes of Granade F. Vincent Bruno haue done 2. One may deuide the whole life of our Lord into seauen parts and finish them in one weeke as Saint Bonauenture doeth 3. One may diuide the whole life of our Lord into ten parts according to the ten places where hee hath dwelte in this worlde cōsidering what he hath done and endured for thee in euery place 1. In his Mothers wombe nine Moneths 2. In the Māger or in Bethelem fourty dayes 3. In Egypt about seauen yeares 4. In Nazareth more then two and twentie yeares 5. In the Desert fourty daies forty nightes 6. Preaching in Iurie and in Galilee about three yeares and a halfe 7. In grieuous paine and tormēt one whole daie 8. Vpon the Crosse three houres 9. In the Sepulchre and in Limbo fourty houres 10. Here in earth after his Resurrection fourty daies In this maner within one houre yea halfe an houre one may meditate the whole life of our Lord Iesus pausing a litle vpon euery one of these tē parts or points the which is very easie and very profitable One may likewise make vpō these ten partes ten Meditations or more or lesse as one wil himself 4. One may likewise diuide the whole life of our Lord into three partes to wit his entrie into this worlde his abiding here and his issue or departing How hee entred what hee did whilst he dwelt here And in what manner he went out of it as S. Thomas hath diuided it And vpon each of these parts to make one or more Meditations 5. One may also cōprehende it in three other generall partes or members as S. Bernard saith in his Summe considering what he hath said what hee hath done and what hee hath endured Dixit multa fecit mira pertulit dura He spake many thinges did maruellous things endured painefull things and vpon each of these points to make one or more meditations Wee will stay no longer vpō the explication of these points not to be ouer-lōg for if he be a little exercised in these affaires he may forme of him selfe that which here is said or if he haue need lett him aske aduise of his ghostlie Father 6. One may likewise do in this manner to wit to meditate the fifteene mysteries of the Rosarie making vpon euerie one one or more Meditations 7. One may take one of the foure Gospels and meditate the same from one ende to another Or of the whole foure to mak one Monotessaron those who can performe it 8. In the litle Catechisme of Canisius there are seuen very excellent Meditations each one containinge fiue points drawē foorth of the Infancie Life and Passion of our Lord. CHAP. XIX Maners of Meditating the Passion of our Lord. 1. THe first manner is to beginne from the last Supper and euerie day to meditate one Mysterie vntill his death and burial followinge the text of one Euangelist or of all the foure togeather as S. Bonauenture Loartus and Costerus haue done 2. To deuide the Passion of our Lord into seauen partes and to meditate it in one weeke as S. Bonauenture Lewis of Granado hath done 3. One may make as many Meditations as there are places wherin he suffered makinge each day as a Station in one place 1. In the place of the last supper where he washed his Disciples feete and instituted the B. Sacrament 2. In the Garden where hee contristated himselfe and sweat aboundantly a bloodie sweate 3. Before Annas where he receaued a grieuous blow on the face 4. Before Cayphas where he was spit on and blinde-foulded 5. In the house of Pilate where beinge falslie accused he vsed wounderfull modestie patience and silence 6. In the house of Herod where hee was despised clothed in a white garment and reputed for a foole 7. Againe before Pilate where he was nakedly scourged and condemned to die 8. In the way towardes Caluarie bearinge his heauie Crosse 9. His death and Passion vpon the same mountaine 4. One may meditate in one weeke the seuen words which our B. Lord and Sauiour spake hanging three houres aliue vpon the Crosse which each good Christian ought to haue by hart 1. Father forgiue them they know not what they doe 2. To the Thiefe Verely I saye vnto thee this day thou shalt be with mee in Paradise 3. To his sorrowfull Mother woman behould thy sonne and to Saint Iohn behould thy mother 4. My God my God why hast thou forsaken mee 5. I thirst 6. All is cōsummate 7. Father into thy hands I commende my spirit 8. One may choose out of the whole Passion about a dozen mysteries whereon to Meditate as F. Fuluiu● Androtius hath done 9. Another maner is to meditate three thinges or three seuerall sortes of paines to wit that which our Sauiour suffered in foule in bodie and in his honour and vpon each of these three points to make one or more Meditations and all this may be drawen foorth of the holy Ghospell or foorth of some booke that treateth of this subiect 10. One may likewise Meditate foure thinges Who he is that suffereth What things he suffereth For whom And how he suffereth makinge vpon euerie of these points one or more considerations The which foure considerations ought also to bee made in all the Meditations which one maketh vpon the Passion And albeit that some of these maners seem to be points of Meditation yet are they diuers waies and fashions of Meditating 11. One may Meditate the Passion of our Lorde by diuers waies to drawe from thence diuers affections as Saint Bonauenture hath taught in his booke of the darte of diuine loue and after him Denis the Charter-house Monke Granado Loartus and others 1. By way of Compassion considering the grieuousnesse of his paines 2. By way of Contrition considering that he is dead for

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