may present this figure vnto thy heauenlie Father saâ—ing Behould the man And to beare it most patientlie though wicked or inferior parsons be preferred before me sith a thiefe and murdrer was preferred before thee Amen The 16. Meditation at 8. a clock in the morning O good Iesus In this houre Pilat ouercome with the importunat clamors of the Iewes pronounced the sentence of death against thee and Iudas casting downe the mony despairing hung him selfe vpon a tree Deare Iesus pardon me who many times in fauour of the world and myne owne flesh haue pronounced the sentence of death against thee And grant me perfect Contrition for all my sinnes so that I neuer finallie despaire of thy grace and mercie Amen The 17. Meditation at 9 a clock in the morning O Good Iesus In this houre the Iewes pullinge off the clothes of mockerie which Herod and Pilates soldiers had put vpon thee and reuestinge thee with thine owne apparell that thou mighst the better be knowen thou carriedst thy heauie Câ—osse towards the mount of Caluarie euen till thou felst downe in the way for excessiue wearines Deare Iesus grant me hereby to remember that at the last death will despoile me of whatsoeuer the world hath lent me And make me neuer to be wearie of bearing thy Crosse that being partaker of thy paine I may be partaker of thy glorie Amen The 18. Meditation at 10. a clock in the morning O Good Iesus in this houre thou wast crucified on the Crosse betwixt two theeues thy B bodie being so violentlie extended theron that one might number all thy bones meane while thou praiedst for thine enimies and promisedst Paradise vnto the penitent thiefe Deare Iesus cause me to crucifie all my disordered appetites and to extend all my members with all the powers both of soule and bodie in the seruice of thee And at the houre of my death vouch-safe to doe me the selfe same grace that thon didst vnto the penitent thiefe and to those that crucified thee Amen The 19. Meditation at 11. a clock in the morning O Good Iesus in this houre thine enimies most spitefullie vpbraidinge thee that if thou wert the Sonne of God thou shouldst come downe from the Crosse and saue thy selfe meane while thou sorrowfullie criedst out to thy Father saying My God my God why hast thou forsaken me Deare Iesus grant vnto me that by no suggestion of the world the flesh or the deuill I euer come downe from the Crosse of thy seruice Nor euer to despaire in myne aduersities though it seeme vnto me to be quite forsaken sith the like desolation did happen to thee hauing on the Crosse in such extremitie Amen The 20 Meditation at 12. a clock at noone O Good Iesus In this houre crauing a litle drincke to quench thy thirst they gaue thee most bitter gaule and vinegre to encrease thy torment which hauing tasted cryinge with a loud voice All is finished thou rendredst vp thy spirit into the handes of thy Father Deare Iesus make me neuer to abuse the good creaâ—ures of meaâ—e or drinke siâ—h gaule and vinegre was giuen to thee Constantlie to perseuer in verâ—u euen to the end that I may trulie say with thee All is finished which thou hast commanded me and so may recommend my soule into thosâ— holie handes extended pierced and with thy pretious blood all besprinkled for me Amen The 21. Meditation at one a clocke in the after-noone O Good Iesus In this houre the sunne was darkned the earth trembled the rocks rent a sundre the graues opened and many that slept arose went foorth and appeared to diuers in the citie Deare Iesus wound my hart with such compassion that like to the sunne it may quite loose the light of all wordlie ioye Like to the earth to tremble with feare Like to the rocks to rent with sorrow Like to the graues to open by confession Like to the dead to arise and goe foorth of the sepulchre of sinne And like vnto those Saints enter into the citie of paradise euerlasting pleasure Amen The 22. Meditation at 2. a clock in the morning O Good Iesus in this houre thy most holy soule descended into the prison of Limbo to deliuer from thence thy faithfull frindes meane while the sacred side of thy dead bodie was opened with the stroake of a soldiers speare Deare Iesus make me willingly for the loue of thee to visit prisoners the soules in Purgatorie or any poore that are in necessitie Wound my hart perfectlie with the loue of thee and let this most sacred wound stand allwayes open vnto me in my necessitie Amen The 23. Meditation at 3. a clock in the afternone O Good Iesus In this houre Ioseph entring bouldlie to Pilat and begging thy bodie with the helpe of Nicodemus vnnailed and tooke downe the same from the tree of the Crosse and coming towards the earth was receiued of thy blessed mother betwixt hir armes Deare Iesus grant me to desire with loue and to beg with faith thy blessed body in the holie Eucharist And to reciue thee often within the armes of my soule with such burning teares of loue and deuotion as did thy sad and afflicted mother Amen The 24. Meditation at 4. a clock in the afternone O Good Iesus In this houre thy welbeloued frinds annointed thy dead bodie with most pretious ointments wrapped the same in a cleane sindon and finallie enclosed the same within a new sepulchre wherin neuer any was laid or buried before Deare Iesus vouchsafe to annoint my soule when it shall be dead by sinne with the pretious liquor of thy preuenient grace And grant I beseeche thee that my hart may be vnto thee a new sepulchre trulie renewed in newnes of life wherin thou onlie and thy celestiall loue may be lodged and inclosed for euer and euer Amen Saluations to all the partes of Christ and recommandation of himselfe vnto him AL I hail ô head of our Lord and Sauiour Iesu Christ dreadfull to all powers crowned for vs with thornes and smitten with a reed All hail ô most beautifull face of our Sauiour Iesu Christ spit at and buffeted for vs. All hail ô most benigne eyes of our Lord and Sauiour Iesu Christ bedewed for vs with teares All hail ô honny-flowinge mouth and throat most sweet of our Lord Iesu Christ made for vs to drink gall and vineger All hail ô most noble eares of our Lord Sauiour Iesu Christ vexed with contumelies and vpbraidings for vs. All hail ô humble necke of Iesu Christ buffeted for vs and most holy back whipped for vs. All hail ô most venerable handes and armes of our Lord Iesu Christ stretched vpon the Crosse for vs. All hail ô most meek brest of our Lord Sauiour Iesu Christ much troubled for vs in thy passion All hail ô most glorious side of our Lord Iesu Christ pearced through with the speare of a soldier for vs. All hail ô sacred knees of mercie of our Lord and Sauiour Iesu Christ bowed for vs in thy prayers All hail ô feete to be adored of our Lord and Sauiour Iesu Christ fastened with nailes for vs. All hail ô holie body of Iesu Christ hanged on the Crosse wounded dead and buried for vs. All hail ô most pretious bloud of our Lord and Sauiour Iesu Christ powred out for vs. All hail ô most holy soule of our Lord Iesu Christ recommended vpon the Crosse for vs into the handes of thy Father In the same recommandation I recommend to thee this day and daily my soule my life my hart and body all my senses and acts all my friendes and benefactours my sonnes and kinsfolks the soule of my parents brethren sisters and of all my friendes and enimies that thow voutsafe to protect deliuer and defend vs from all the assaultes of our enimies visible and inuisible now and for euer more Amen FINIS APPROBATIO LIbellum hunc piaruâ—â— Meditationum pro 24. diei horis legi attente nihil inuenio quod sit contra fidem aut bonos more 's sed dignum iudico qui pro solatio deuotorum imprimatur 4. Ianuarij 1618. F. Leander de S. Martin BenedictoruÌ„ Anglorum Vicarius generalis S. Theol. Doct. Regius Professor linguae SaÌ„ctae in Academia Duacena
are the grieuous paines of the bodie the losse of the senses the waxing cold the paines of the soule the temptations the visions c. 3. Those which follow it as Buriall particular Iudgement Another Manner 1. That death is very dreadfull 2. That one must feare it despise and desire it 3. That one must prepare himselfe to dy wel Vpon the latter iudgement these things principally are to be considered 1. The dreadful signes that shall goe before it 2. The Renouation of the world 3. The Resurrection of all the children of Adam at the sound of the Trumpet 4. The maiestie of the Iudge assisted with all his Court. 5. The rendring of account and the opening of the bookes of al mens consciences 6. The double sentence each one ought to know the wordes to consider them 7. The executions of them Diuers manners of Meditating vpon the Glorie of the blessed 1. One is to coÌ„sider 1. the place 2. the persons 3. the actions of the Blessed 2. Another to coÌ„sider 1. The goods of the soule 2. The goods of the bodie 3. The Exteriour 2. Another to consider three douaries and Perfections of the soule which are vision possession and euerlastinge Enioying 4. Another to consider the foure douaries and perfections of the Body Impassibilitie Claritie Agilitie Subtilitie 5. Another to consider the Ioy which euerie one of the fiue SeÌ„ses shall haue Another fashion is to consider the seauen points following in one or more Meditations 1. Point to consider the excellency of the Place to wit the Greatnesse the Beautie and the Riches of heauen 2. The Beatitude of the Bodie how it shall be endued with foure excellent qualities to wit that it shal be altogether Impassible most bright-shininge most Agile or nimble and as the Apostle speaketh spirituall that is to say which can passe quite through other bodies as through a stone walle without let or impediment 3. The Beatitude of the Soule as the great wisedome seeing Almightie God face to face and all thinges in him The most ardent loue of God and his neighbour The Ioye and Contentment almost infinite 4. The Companie of the Blessed to wit of all the Angels of all the Saints and of the glorious Mother of Almightie God 5. To confider the Actions and Exercises of the Blessed which are perpetuall Contemplation Ioye Loue Feasting Passetime Lauding of Almighty God Magdalene alone and no Martha no externall businesse or office of the world 6. No euill and all that is good considering the good things and the euills of this world to ascend to the consideration of those aboue 7. How long all the same shall endure for all eternitie without ende 8. Another fashion is to consider that on euery side they shall enioy most vnspeakable contentment 1. The Ioye that the Blessed shall haue in behoulding on high the most sacred mother of Almightie God our Lord and Redeemer and all the holie Trinitie 2. Rounde about him the aforesaid companie and the excellence of the place 3. In him selfe the beatitude both of soule and body 4. Beneath him the world Limbo Hell Another to consider that in that place there is no manner of euill and is all manner of good makinge two discourses one vpon the euills another vpon the good things Touching the paines of the damned there are as manye manners to Meditate them as the glorye of the Blessed there needs no more but to change the good things into euill CHAP. XVI Manners of Meditating whereby to attaine the knowledge of ones selfe 1. THe first is to coÌ„sider the time past present and to come as S. Bernard teacheth in sundrie places saying O man thincke first what thou hast bene second what thou art third what thou shalt be Or thus First from whence come I SecoÌ„d Where am I Third whether goe I Or thus what is the entrie of man into the world Second what his abode Third what his departure 2. To consider as the same Doctor saieth lib. 2. De consid 1. Thy selfe who and what thou art 2. The things that are vnderneath thee Limbo Purgatorie and Hel. 3. The thinges that are rounde about thee the world the Creatures the diuels 4. The things that are aboue thee the glory of Paradise 3. To consider foure other thinges according to the counsaile of the same Saint Bernard De inferiore capite 65. 1. What thou art by nature What thou hast bin by sinne 3. what thou maiest be by the grace of Almightie God 4. To consider the words of Moyses Deut. 32. O that men would consider the things that are Past the euill committed the time lost and Iesus Christ cruciâ—ied The Present the benefits of God the vanitie of the worlde the breuitie of this life and the difficultie to be saued And fore-see things to come Death particular generall Iudgement Hell and the glorie of heauen 5. To consider the four causes of man 1. The cause EfficieÌ„t who made him to wit God 2. The materiall cause the body made of earth 3. The formal cause the soule the image of God 4. The finall cause wherefore man was made to witt for eternall beatitude 6. To consider himselfe according to sundrie estates 1. In as much as man 2. In as much as a Christian 3. In as much as Religious a Priest or of any other estate or condition CHAP. XVII The manner how to Meditate sinnes THe first is to Meditate his proper sinnes to know them and to haue true sorrow and contrition for them deuiding them into certaine points and considerations as to Meditate 1. Their multitude 2. Their grieuousnesse 3. The damages they bringe with them For the multitude one may obserue some order as to consider the yeares of our life in such or such a place and in such companie c. Item the sinnes committed by thoughts by wordes by workes and by omission Item the sinnes I haue committed against God against my neighbour and against my selfe And note that in considering his sinnes he must not staye himselfe vpon the sinne of the flesh and of choler but verie little Note also that it is verie fit and profitable for a spirituall man to refresh in him selfe the memorie of his life past and sometimes to make one whole Meditation vpon the same and oftentimes to passe it ouer in praying and Meditating in a quarter or half an houre diuidinge it into as many partes as the places are wherein he hath dwelt in the same fashion that we shall by and by speak of the life of our Lord. The other fashion is to consider the Sinne in it selfe to conceaue a hatred and horror of the same meditatinge 1. How much sinne is displeasinge to God and wholie contrary vnto him 2. How much hurt it bringeth to the man who committeth it and sometimes to his neighbour also to soule to bodie to honour and to his goods or substance 3. How manie domages it bringeth to the whole world and how exceedinge
ClaustraliuÌ„ hath placed the reading of spirituall bookes amoÌ„gst the parts of Praier To Meditate is as much to say as to thinke on some kinde of thing or matter diligentlie attentiuelie to the end to pray and to speake with God This I saye because to coÌ„sider some mysterie of our faith or other like thing to explicate in classe or for other like ende is not an espece of Prayer This Meditation or CoÌ„sideration is an acte of the vnderstaÌ„ding whence foorthwith foloweth the acte of the will for man knowing some good or euill moueth it to loue or hate the same WheÌ„ce the Holy Prophet said Psal 38. In meditation emea exardescet ignis In my Meditation fire shall be kindled within myne heart And for this reason it is that Prayer Meditation goe ordinarilie together and are in such wise conioyned that oftentimes one cannot treate of the one without the other Contemplation is an excellent and affectuous Meditation which is made without discourse and without paine the soule being vnited with his God both byknowledge loue together as one who beholdeth stedfastly a beautifull Image without moouing his fight this way or that way and therein taking his contentment The Prayse of God is to laud and blesse him for the vertues and perfections which are conâ—ained in him Thankesgiuiing is to render him Thankes for the benefites we haue receaued of him Petition or demaund is simply to aske some thing of him Obsecration is a demaÌ„d interposing some other sacred thing agreable vnto him to the end to enclyne him as saying by the pretious blod of thy Sonne I beseech thee Oblation is to offer some thing vnto him as our soule our bodie or the workes which wee performe Examen of Conscience is to search out our faults before Almighty God to craue pardon to ameÌ„d and correct our selues Admiration is an excellent act of Prayer when the soule being in Contemplation commeth to wonder to be astonished at the Wisdome BouÌ„ty Patience other works of almighty God whence do follow ExclamatioÌ„s sometimes Extasies or RauishmeÌ„ts Now taking Prayer properlie in the second signification there are three sortes of Prayers to witte Mentall Vocall and Mixt. And the reason is for that in three sorts or manners a man may speake with Almighty God by Hart by Mouth and with the one and the other together but we are to vnderstand them well Mentall Prayer is when the soule speaketh to God interiourlie without pronouncing any worde at all shewing vnto him what she desireth with the motioÌ„ of the lippes This is true and perfect Prayer in the which God delights him as our Sauiour said to the Samaritan woman S. Iohn cap. 4 God is a spirit they that adore him must adore in in spirit Vocall prayer is that which is made with the voice forming and reciting the wordes But marke that this ought to proceede froÌ„ the hart that is to say that wee must consider the wordes which we speake or haue at the least intention to Praye for if one Pray onely with the Mouthe without any inteÌ„tion vsing no indeuour todriue away distractions and the wandring of the spirit such Prayer is neither vocall Prayer nor any Prayer but rather sinne the which God reproacheth vnto his people by the Prophet Esay cap. 29. in Mat. cap. 5. saying This people honoureth mee with their lippes but their heart is farre from mee This Prayer therefore is not called Vocall because it is made onelie with the mouth but to be distinguished from that which is Mentall because that Mentall Prayer is made with the heart onelie and Vocall by adding to the thoughts the wordes also Mixt Prayer is as much to saye as composed of Mental and Vocal together and is when a man Prayeth vnto God partlie by heart partlie by by mouth so that it is not mixt Prayer when on prayeth with spirit word together considering or pondering what one saith as some suppose but it is Vocall Prayer But mixt Praier is so called when after one hath prayed in spirit he doe adde thereunto some prayer by wordes CHAP. III Of that which we must do and whereof we must beware to the end to Pray and Meditate well THere are verie manie things which further are requisite yea verie necessarie to Pray and Meditate wel likewise many which doe hinder and wherof we must carefuly take heede And this is one of the causes for the which this exercise is so difficult it is also the cause that there are so fewe in the worlde that doe performe it wel because we bring not that which the thing requireth nor countergarde our selues froÌ„ the thinges that are contrarie which thinge euerie one may know examining himselfe after wee shal haâ—e explicated the the same Of these meanes and impediments the R. F. Lewis of Granade hath treated wonderfull well and amplie in his second booke of Prayer and Meditation The time First hee must determine and set downe a certaine time to employ in this holie exercise euerie day And touching the same sundry things are to be noted 1. First that one cannot giue a general rule for all to employ thus much or thus much time because of the great diuersitie of persons Notwithstanding euery on according to his estate ought to depute one hower or at the least halfe an hower or two howres or as shal seeme best vnto himselfe and withall to determine the howre wherin he doe the same either in in the morning or in some other time 2. Hauing resolued to allow so much time vnto Prayer and Meditation and at such an houre he must neither omit it for any affayre in the worlde vnderstanding that this busines is of the greatest importance of all others and ought to be preferred before al others nor change the same into an other houre for the subtile enemy endeuoureth to haue it deferred to another time more incoÌ„modious to render the Praier Meditarion so much the worse or wholy to forsake it nor to cut off or shorteÌ„ the time designed whereof shall be spoken after Neuerthelesse this ought to be vnderstood sauing obedience charitie for if whilest we pray either our Superiour cal vs or some worke of Charitie presents it selfe to assist our neighbour wee ought then to leaue Prayer vnderstanding that Almighty God wil haue it so we shal haue the greater merit 3. When such a case shal happeÌ„ that we leaue for iust cause one parte or al our Praier we must not forget to recompence the same and to doe it some other time on the same daye if it may be possible euen as he who hauing bin letted to dine at his accustomed houre doth not forget to take his refection afterwardes 4. The time most proper to attend to Meditation and Mental Praier is the Mid-night because of the great silence quietnesse thereof After this time the Morning houldeth the secoÌ„d rancke after we are vp before
opportunitie and necessitie of euerie one Of this lecture and bookes shall be spoken in his place Healâ—h and the good estate of the bodie is as much necessarie vnto this exercise as any other thing because if the bodie which is the instrument of the soule in its functions be not well the soule cannot pray and Meditate well Euen as if the Penne be il made the writers shal write nothing to the purpose especiâ—llie heed must be taken that the he ade be well disposed Discretion with a right intention Albeit that to this exercise of Prayer and Meditation a man must bring all possible diligeÌ„ce enforcing himselfe to performe from point to point all that which is required neuerthelesse he must diligentlie take heede of indiscreete violence in the soule or to the bodie which is diabolicall illusion to hinder vs afterwardes to pray as to obtaine teares by force to constraine the bodie to set one his knees and to ouercome himselfe but hee must rather carrie himselfe sweetly and humblie and saye with the Prophet Psal 48. Audiam quid loquatur in me Domiminus Deus I will listen what my Lord God saith within mee Beside this hee must haue herein as in euery other thing a good holie intention not seeking him selfe or his proper gust and consolation but purely the honour and good pleasure of Almightie God Simplicitie Humilitie Reuerence and Puritie of Conscience Simplicitie ought to be the companion of prayer not searching curious thinges in Mediditation as are rare conceptions or eleuated vivisions for God pleaseth him not with the curious but with the simple Et cum simplic bus sermocinatio eius Pro. 3. the simple are more capable of Prayer MeditatioÌ„ Also Humilitie and both inward and outward Reuerence prostrating himselfe before God in hart and in bodie yet with the aforesaid discretion remembring himselfe that he is in the presence of the deuine Maiestie as herafter shall be sayde Prayer likewise requireth a great puritie of Conscience and a life that is holie for Beati mundo corde Blessed are the cleane in heart Mat. 5. Those which haue their hart pure cleane are capable to see Allmightie God This is the cause that those who haue a large Conscience and make no great account of faults which are but litle in their conceit shall neuer attaine to be men of Prayer Conference with others preparation and perseuerance It serueth also to pray well to conferwith others and to talke and discourse of spirituall thinges and concerning deuotion For such discourses doe enkindle the heart as witnessed the two Disciples which went to Emaus and our Sauiour with them discoursing of the mysterie of our Redemption Luc. 24. 13. Wherfore those parsons who please them selues to speake of other things shal neuer haue the grace to Praye and Mediditate well Finallie two thinges are more necessarie then all others diligent Preparation before Prayer whereof shall be spoken in his place perseuerance continuing vntill the last hower of our life this so important and hard an enterprise and that with a great confidence in Almightie God and ditrust of himselfe and surmounting all maner of difficulties which may present themselues Whereunto may be applied that which our Sauiour sayeth we must Praye alwayes and not be wearie Luc. 18. CHAP. VI. How Mentall Prayer is to be made MEntall Prayer is a Colloquie or interiour speech of the soule with Almighty God speaking to him in spirite what she will without exteriour wordes This may be done in two manners The one is when the soule forgeth of her selfe that which she speaketh to Almightie God as saying vnto him interiorly My God thou hast done vnto me such infinit good c. I wretch that I am I am not worthie c. Giue me me grace c. The other fashion is to passe in spirit some vocall Prayer as the Pa Pater noster c. or any other that one hath by heart from one ende to another presenting vnto God the demandes and thinges contained in the wordes of the same Prayer In prayer that is to saye in speaking to God one doth and ought to doe three thinges ordinarilie Thanke Demaund and Offer Demaund consisteth in two things in general either to demaund pardon or some other grace good vertue or other thinge which we desire To doe all which wee wil a litle shew the practise CHAP. V. How we must render ThaÌ„kes vnto God TO render Thankes to Almightie God a man must haue and know without booke two Rolles of Benefits The one of generail Benefites which may be these Seauen Creation Conseruation Redemption Faith or the being a Christian Iustification to haue expected my repentance and paâ—doned my sinnes The Communion of his most sacred bodie And Vocation to his seruice The other of particular which euerie one himselfe may make as to be borne of honest father and mother To haue a good complexion and health To haue bene deliuered from some sicknesse daÌ„ger or other like and considering a litle euery Benefite there is matter enough to render Thankes and to stay himselfe in Prayer And more in generall a man may render thankes in this fashion for the goods of Nature of Grace and for those acquired Of the soule of the Bodie and for Exteriour CHAP. VI. Of Petition or Demaund IN a demaunde there are foure points to wit what things wee ought to demaund For whom Of whom And how And we must doe all things wel to the end we may obtaine that which we demaund That which we ought to demand is contayned in our Lords Prayer But besides these generall demaunds of the Pater noster which wee ought dailie to make in the first place euery one ought also euerie daye to demaunde of Almightie God some particular thinges which are needfull vnto him hauing a rolle or list of them and knowing theÌ„ by heart to serue himselfe thereof in Mentall prayer as for example A Rolle or Liste of particular Demaunds 1. To demaund grace well and duelie to performe his office 2. To employ the time well 3. To obtaine the perfection of his estate and profession 4. To vnquish some vice and to extirpate some imperfection 5. To DemaÌ„d some vertu wherof on hath most necessity especialy Charity humility or the gift of Prayer or of greater Faith saying with the Apostles Luc. 11. Lord teach vs to pray And Luc. 17. Lord increase faith in vs. CHAP. VII Whereof vve must Demaund pardon ONe may demaund in generall pardon of all his offences or diuide them into three partes asking pardon of all the euill that one hath done and of all the good which he hath left vndone And of all the time one hath employed ill Another generall fashion is to aske forgiuenesse of our euill Thoughtes Wordes and workes And of the Omission of good Thoughtes Wordes and workes In particular to fixe his miâ—de vpon these foure points 1. The Commandements of Almightie God and his Church 2.
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
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