CHAPTER I.

AMongst all the exercises of a spirituall life, there is none more difficult, nor more necessarie, then the exer­cise of Prayer, & medita­tiō [Page 11] the which many ho­lie person ages haue wit­nessed, & reason and ex­perience do sufficientlie shew vs: wherfor on the behalfe of man is requi­red a great desire, care & diligence in this affaire. One may learne to pray well in three maners, or by three particular mea­nes. The first meanes, or Maister, is, the holie Ghost: for if all thinges be the gift of almightie God, specialy the gift of Praier, is this gift. Wher­fore wee must instant­lie [Page 12] aske the same of Al­mightie God, saying with the Apostles (Luc. 11) Domine doce nos orare. Lord reach vs to pray, for if thou (ô Lord) teach vs not to pray, ne­uer shal we knowe how to pray well.

The second meanes is, the selfe same Prayer, my meaning is, that in pray­ing & meditating, a man shal learne how to pray & meditate, as other arts or occupatiōs. And euen as hee who should not write at al, or onely once [Page 13] in a moneth, should ne­uer learne to write: so he who neuer, or s [...]ldom prayeth and Meditateth shal neuer learne to pray & Meditate. The third Maister shall be, some spiritual Father, wel see­ne & experiēced in these affaires. For as S. Hierō saith, writing to Rusti­cus, de Monach▪ institut. Nulla ars sine Magistro. None can euer learne a­ny art without a Maister: whence we read in the Gospel of S. Luke (c. 11) that S. Iohn Bap. taught [Page 41] his disciples to pray, and our Lord & Sauiour his.

To Meditate & make Mentall Prayer, two things are verie necessa­rie, to witte, the Manner, and the Matter, that is to say, that one must knowe the methode how to doe it, and next haue the subiect in a rea­dinesse, to employ him­selfe therevpon: and for wāt of these two things or of the one of them, many are cast backward, and cannot attende to this holie Exercise. We [Page 15] will endeuour then, to aide them in the other. But first we must note and vnderstande two things; The one, what Prayer, Meditation, and their species meaneth; The other, what things helpe, and what things hinder Prayer, and Me­ditaion.

CHAP. III. An Explication of the wor­des Prayer, Meditation, and such others.

THis worde Prayer, is taken in three [Page 16] manners, the second be­ing the most proper. Sō ­times Prayer is called Petition, in English, de­maunde, or request: so S. Iohn Damascen taketh it. (Lib. 3. de Fide cap. 24.) when he saith. O­ratio est Petitio decentium à Deo. Prayer is a demād of Almightie God, of thinges that are decent.

Othertimes, Prayer sig­nifieth the speech, dis­course, or Colloquie of the soule with Almighty God, be it in in asking somthing of him, be it in [Page 17] thanking him, or other­wise conferring with him. And in this sence S. Chrisostome taketh it (Hom 10. in Gen.) say­ing, Ortio est colloquium cum Deo. Prayer is a Col­loquie of the soule with Almightie God.

Other times, this worde Prayer signifieth genera­ly al the interiour acts of the vnderstāding, of the will, and of the other fa­culties, when they ar ad­dressed to almighty God. And in the same sence, the selfe-same S. Iohn [Page 18] Damascene saith in the place before alleadged, Oratio est ascensus mentis in Deum. Prayer is the ascēding vp of the mind into Almighty God; So that Meditation, Con­templation, Praysing of God, Thanksgiuing, Petition, Obsecration, Oblation, Promise, Ac­cusation of a mans selfe, Complaint, Examen of Conscience, Admirati­on, and other like Actes, are all species of Prayer; and to Meditate, Con­template, Giue Than­kes, Offer, and examine [Page 19] of Conscience, all this is Prayer; yea, to reade some spiritual booke by way of deuotiō, is also to Pray. For whē one read­eth in this fashion, Al­mightie God speaketh with man, as in praying man speaketh with Al­mightie God. For this cause S. Bernard in his book. De scala Claustraliū hath placed the reading of spirituall bookes, a­mōgst the parts of Praier

To Meditate, is as much to say, as to thinke on some kinde of thing [Page 20] or matter diligentlie, & attentiuelie, to the end to pray, and to speake, with God. This I saye, because to cōsider 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 Cō ­sideration, is an acte of the vnderstāding, when­ce foorthwith folow­eth the acte of the will; for man knowing some good or euill, moueth it to loue or hate the same, [Page 21] Whēce 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 [Page 22] 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 con­ [...]ained in him.

Thankesgiuiing, is to render him Thankes for the benefites we haue [Page 23] receaued of him.

Petition, or demaund is simply to aske some thing of him.

Obsecration, is a demād 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 [Page 24] before Almighty God to craue pardon, & to amēd 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, Boūty Patience, & other works of almighty God: whence do follow Ex­clamatiōs, & sometimes Extasies, or Rauishmēts.

Now taking Prayer properlie in the second signification, there are three sortes of Prayers, [Page 25] 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 motiō of the lippes; This is true [Page 26] 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 frō the hart, that is to say, that wee must consider the wor­des which we speake, or haue at the least, in­tention [Page 27] to Praye, for if one Pray onely with the Mouthe, without any intētion, 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, [Page 28] 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 [Page 29] 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 [Page 31] 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 frō the thin­ges that are contrarie; which thinge, euerie one may know, exami­ning himselfe, after wee shal ha [...]e explicated the the same. Of these mea­nes and impediments, the R. F. Lewis of Gra­nade, hath treated won­derfull [Page 32] well, and amplie in his second booke of Prayer and Meditation.

CHAP. VI. How Mentall Prayer is to be made.

MEntall Prayer, is a Colloquie or interiour speech of the [Page 63] 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 [Page 65] 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 Thā ­kes vnto God.

TO render Thankes to Almightie God a man must haue, and know without booke, two Rolles of Benefits. [Page 66] The one of generail Be­nefites, which may be these Seauen. Creation, Conseruation, Redem­ption, Faith (or the be­ing a Christian) Iustifi­cation (to haue expe­cted my repentance, and pa [...]doned my sinnes) The Communion of his most sacred bodie. And Vocation to his ser­uice.

The other, of parti­cular, which euerie one himselfe may make, as to be borne of honest fa­ther and mother.

To haue a good com­plexion and health. To haue bene deliuered from some sicknesse, dā ­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 [Page 69] demaunds of the Pater noster, which wee ought dailie to make in the first place: euery one ought also euerie daye to de­maunde of Almightie God, some particu­lar thinges, which are needfull vnto him, ha­uing a rolle or list of them, and knowing thē by heart, to serue him­selfe thereof in Mentall prayer: as for example. A Rolle or Liste of parti­cular Demaunds.

1. To demaund gra­ce, well and duelie to [Page 70] performe his office.

2. To employ the time well.

3. To obtaine the per­fection of his estate and profession.

4. To vnquish some vice, and to extirpate some imperfection.

5. To Demād some ver­tu wherof on hath most necessity especialy Charity & humility, or the gift of Prayer, or of greater Faith, saying with the Apostles (Luc. 11.) Lord teach vs to pray. And Luc. 17. Lord increase faith in vs.

CHAP. VII. Whereof vve must De­maund pardon

ONe may demaund in generall, pardon of all his offences; or di­uide them into three partes, asking pardon of all the euill that one hath done: and of all the good, which he hath left vndone. And of all the time one hath em­ployed ill. Another generall fashion is; [Page 72] to aske forgiuenesse of our euill Thoughtes, Wordes, and workes. And of the Omission of good Thoughtes, Wor­des, and workes.

In particular, to fixe his mi [...]de vpon these foure points.

1. The Comman­dements of Almightie God and his Church.

2. The seauen Capi­tall sinnes.

3. The three facul­ties of the soule; Vn­derstanding, Memorie, and Will.

[Page 73]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 [Page 75] Pope, Prelates, and all Ecclesiasticall persons.

2. For the reducti­on of Heretickes, and Co [...]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.

[Page 76]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 [Page 77] 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; [Page 78] 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.

CHAP. VIII. Of Mixt Prayer.

MIxt Prayer, is properlie so called (as [Page 86] 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 [...]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 [Page 87] & 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 [Page 88] 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 [Page 89] of the soule, the Memorie, the vnderstā ­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 [Page 90] done vpō the fiue Sēces 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 whē it is enioyned for [Page 92] 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 [Page 93] may saye; Actiones no­stras, &c.

2. In the progresse of this Prayer, hee must doe two thinges; The one, to promou [...]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.

[Page 94]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, & pronoūcing 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 [Page 95] 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 excel­lēcy of the perso [...]age, to whō 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, [Page 96] 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 [Page 97] 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 [Page 98] 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 [Page 100] after this, the Aue Ma­rie. For this cause (be­sides sundrie others) the Beades, or Crowne of our Ladie, is an excellēt 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 [Page 101] 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 [Page 102] the Beades. Wee must thē haue them & know thē by heart, the which is very easie.

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 [Page 111] 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, [Page 112] 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) [Page 113] 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 [Page 114] 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 [Page 115] 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, [Page 116] 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 [Page 118] 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 [Page 119] 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. [Page 120] 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 [Page 122] 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 [Page 123] 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 [Page 123] 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 [Page 124] 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 [Page 126] 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. [Page 127] 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, [Page 128] 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 [Page 130] 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 [Page 131] 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.

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 [Page 134] 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.
• [Page 135]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, [Page 135] 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 [Page 136] 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 [Page 138] of God. And the Gospel of the day. And as there are foure Sun­daies in the month, one may Meditate euery Sū ­day, one of the four mat­ters afore [...]aid.

On the dayes of Cō ­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 [Page 139] 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 [Page 139] 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 [Page 142] 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 [Page 143] 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 [Page 143] 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 [Page 145] 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.

CHAP. XVI. Manners of Meditating, whereby to attaine the knowledge of ones selfe.

1. THe first is, to cō ­sider the time past, present, and to come, as S. Bernard tea­cheth [Page 156] 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? Secōd, 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 [Page 157] 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 [Page 158] 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 cruci­ [...]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, [Page 159] Hell, and the glorie of heauen.)

5. To consider the four causes of man. 1. The cause Efficiēt, 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 [Page 160] 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. [Page 161] 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 [Page 162] 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 [Page 163] 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 [Page 164] 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 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 [Page 165] 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 brā ­ches: and each of these [Page 166] 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 [Page 168] 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.

[Page 169]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.

[Page 170]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 [Page 171] 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 cō ­prehende it in three o­ther generall partes or members, as S. Bernard saith (in his Summe:) [Page 172] 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 [Page 173] 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, [Page 174] 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 [Page 175] 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 [Page 176] 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 [Page 177] 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, [Page 178] 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.

[Page 179]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 [Page 180] 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 [Page 181] 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 [Page 182] 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, [Page 183] considering that he is dead for our sinnes.

3. By way of Imita­tion, to imitate and fol­low his example.

4. By way of Thāks­giuing, considering the greatnesse of the be­nefit.

5. By way of Loue, considering the Loue, which he hath shewed vnto vs.

6. By way of Hope, sith that he is deade to saue vs.

7. By way of Admi­ration, astonishing him [Page 184] selfe, at so great a loue and bountie.

And this may be done, in one only weeke, Me­ditating the Passion of our Lord, euery day by one of these waies.

Item, at each point or Meditation of the Passion, one must excite in him selfe some one, or more of the said Af­fections.

CHAP. XX. Maners of meditating vpon the holy Eucharist.

ONe may meditate a great number of [Page 185] thinges vpon the holy Eucharist.

CHAP. XXI. Maners to Meditate the Benefites of Almighty God.

ONe may consider in one Meditatiō, all the benefits of Al­mighty God; the which, because they are innu­merable, hee must make two seuerall Rolles.

One, of the General, and most principall Be­nefitesl these are: Crea­tion, Conseruation, Re­demption, [Page 193] Faith, or to be a Christian, Iustifica­tion, Communion, and Vocation to his holie seruice.

Another of the par­ticular Benefits, as, To be borne of a good fa­ther and a good mother. To haue a good com­plexion, and his health. To haue bene deliuered from some sicknesse, or danger. Euerie one may repeate his owne, & hee must know thē by hart, and pause a little vpon euerie Benefite.

2. One may diuide the benefites of Almigh­tie God into sundrie fa­shions. 1. The Benefits of Nature, of Grace, and Acquired.

2. Of the Soule, of the Bodie, and Exterior▪ 3. Past, present, and to come. 4. Common to all men, to many, to fewe, to mee onely: and vpon each ranke or kinde of benefites, one may make, one, or more Meditations.

3. One may take the seuen Benefites aforsaid, [Page 195] and pause vpon them so long, as he may, consi­dering diuers and sun­drie thinges. Vpon one Benefite, one may make all these considerations.

Who hath done me this Benefite? God.

What hath mooued him to doe it? his only Bounty.

Wherefore he hath giuē it me? For his owne honour, and for my sal­uation.

How great is this Be­nefite?

How much I am o­obliged [Page 196] vnto him for the same?

How vngratefull I haue bene vnto him, & how euillie I haue ser­ued my selfe of this Be­nefite?

What I ought to doe for the time to come.

CHAP. XXII. Maners of Meditating the life of our Ladie.

ONe may Meditat [...] the life of our La­die, euen as the life of [Page 197] our Lord, beginning from her Conception, vntill her Assumption, as Costerus hath done in his booke of the fifty Meditations, vpon the life of our Ladie.

2. To meditate the principall mysteries of her life, which are those that holie Church doth solemnise: to wit, her Conception, Natiuitie, Annunciation, Visitati­on, Purification, and Assumption.

3. To consider the Aue Maria, after the selfe [Page 198] same maner, as the Pater noster.

4. Her vertues; See Arrias, of the Imitation of our Ladie.

5. Her Priuiledges.

6. Some Hymne of our Ladie, or some sen­tence of holy Scripture, appertaining vnto her.

7. One may also me­ditate the figures and prophecies of our B. Ladie.

CHAP. XXIII. The manner of Meditating the Feastes of the Saints.

CHAP. XXIV. The maner of meditating the vertues.

FIrst one must haue a Rolle of vertues: whereof these are the principall. Faith, Hope, Loue of God, Feare of God, Prudence, Iustice, Humilitie, Patience, Obediēce, Meekenesse, Chastitie, Pouertie, So­brietie, Mercie, Tacitur­nitie, Simplicitie, Mo­destie, Magnanimitie, Perseuerance.

[Page 202]1. One may meditate manye vertues in one Meditation, as the three Theologicall, the foure Cardinall, or the three Euangelicall Counsels, Pouertie, Chastitie, and Obe­dience: making of each vertue, one point of Meditation.

2. One may take the seauen greater or more eminent vertues, as the three Theological, and the foure Cardinall. Or those which are oppo­site to the seuen capi­tall [Page 203] vices, and to medi­tate then within one weeke, euery day one.

3. One may meditate al the aforesaid vertues, euerie day one, and o­thers also if one will; as the Contempt of the world, the Contempt of him selfe, Zeale of soules, Deuotion, Dili­gence towardes the di­uine seruice, Concorde, Veritie, Fidelitie, Libe­ralitie, Prudence, Gra­titude or knowledging of Benefites, and Pen­nance.

[Page 204]4. One may take one only vertue, and stay him selfe thereon, so lōg as hee can, considering diuers thinges vpon the same, as;

What such a vertue is (for example of humili­tie:) wherin it cōsisteth: 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 [Page 205] 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 [...]e cause thereof hath bene.

What I ought to doe for the time to come, [Page 206] considering the meanes to acquire the same, and the impedimēts 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 [Page 207] 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 [Page 208] 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 [Page 210] 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 o [...]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, [Page 211] 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 [Page 212] and diuine perfections.

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 [Page 216] 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 [Page 217] 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 [Page 218] 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 [Page 219] 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, [Page 220] 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 [Page 221] 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 [Page 222] 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 [Page 223] 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 frō the mor­ning, [Page 225] how oftē 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, [Page 226] 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, [Page 227] to the ēd 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 [Page 228] 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, [Page 229] 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 [Page 230] 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. [Page 231] 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 lēgth, 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 [Page 232] 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, [Page 233] & the rest which one hath prepared for this purpose, yea [...]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 [Page 234] 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 [Page 235] 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, [Page 236] 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 [Page 237] 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, [Page 238] 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 wi [...]h heart and mouth, sometimes the wordes of the Patriarch Abra­ham, I will speake to my [Page 239] 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 distractiōs, and both pray for thee, and likewise present thy [Page 240] 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 much preparation, one findeth him selfe prepa­red, and one presen [...]ly en [...]ereth into the wine celler of our B. Lord: [Page 241] it sufficeth that we all­waies doe on our be­halfe, our endeuour & diligence.

CHAP. XXX. That which is to be done, during Prayer.

DVring the houre, or time of Prayer, there are foure things to be performed, to wit; The Preparatorie Pray­er, the PreIudiums, the Points, and the Colloquies. Order is [Page 242] good in euery thing, & the holye Scripture (Deuteronomie 31.) that the thinges of God are wel disposed. Now to vnderstand those wordes, and maner of speaking.

Preparatorie prayer is called, a briefe praier, which is made in the minde at the begin­ning of prayer and me­ditation, offering vpp to God, all our faculties and operations, to his honour and glorie, de­manding his assistance [Page 243] to make our prayer, of whom all our sufficien­cie is (1. Cor. 3.) And one may adde thereto the vocall Prayer, Actio­nes nostras. &c. or some other.

Preludium, is as a Pre­amble which aideth the soule & vnderstanding, to enter the more easily into Meditation. And ordinarily one maketh two Preludiums, after the Preparatorie Prayer. Now, to vnderstād how one must make these Preābles, note that the [Page 244] matter of Meditatiō may be of two sortes, Cor­poral, as the Natiuitie of our Lorde; or Spiri­tuall, as Sinne.

The first Preludium, whē the matter, is Cor­porall, and visible, is, to imagine the persons, e­uen as if we sawe them before our eyes. As for example, if we will meditate the Natiuitie of our Lord, the first Preludium shal be to re­present before our eyes the Stable, the Manger, the little Infant, our [Page 245] Ladie, and S. Ioseph. And euen as the Pain­ters represent them to vs in their Pictures: the same are we to doe in our imagination; proui­ded without too excessi­ue inforcement, for they which haue not a good imagination, should breake their heades in vaine; and others make great pro [...]ite thereof.

When the matter is Spirituall, one must vse some other like represē ­tation; as for example, to imagine to see our [Page 246] soule enclosed within this bodie, as within a prison; or man banished into this vale of teares, amongst the brute and sauage beastes; or to see him self enuironed with diuels; or to be amidst the Angels; or to ima­gine to heare a voice from heauen; or from the mouth of our Lord, or other Prophet or A­postle▪ speaking or pro­nouncinge the wordes which one will Medi­tate.

The second Prelu­dium [Page 247] is, to craue of Al­mightie God, the grace which one desireth to drawe from such Medi­tation, as sorrow for sin­nes, loue of God, know­ledge of him selfe, &c. conforme to the subiect of the Meditation.

Colloquie and Prayer, (taking the word praier, properlie) is al one, that is to say, to speake with God, as hath before bene explicated & con­sidered. After then that one hath contemplated & considered; one must [Page 248] next pray, that is to say, speake with almightie God, thanking him, cra­uing pardon of him, or the like. Briefly, doing that which hath bene said in its place. Now we will adioyne three things, to wit; how one must make these Collo­quies; how many, and when.

1. As touching the first (besides that which hath bene said in his place touching the ma­ner howe to Thanke, Aske, & Offer, in which [Page 249] three doe ordinarilie consist the Colloquie) Note first that all this ought to be done men­tallie and in spirit; albeit after the same, one may adioyne some Vocall prayer, such as one will, and according to the subiect of the Medita­tion; and ordinarilie, at the ende of the prayer, one o [...]ght to recite that diuine prayer, by the which one craueth of almightie God, all that which may be demāded and desired, to wit, our [Page 250] Lordes Prayer; But it must be said, softlie or leasurelie, worde by worde.

2. To make this Col­loquie well, one thinge there is which doeth greatly ayde, which is, to speake vnto Almigh­tie God, one while, as a little infant speaketh to his father, another while as the seruant speaketh to his maister, the vassall to his king: Now as the spouse speaketh to hir betrothed: and someti­mes as a poore begger [Page 251] to the rich; as a guiltie person to his Iudge, as one sicke to his Phisi­tian: and imagining him self like to the Prodigall childe, lame, leprous, a traitour, rebell, &c.

3. It is also good to make some mentall dia­logue, which is, to in­troduce our Lord, or God the Father so spea­king to the soule, and saying vnto him, such or such like thinges: and the soule answering him. Or contrariwise, the soule speakinge, and [Page 252] God answering her.

As touchinge the se­cōd, one may make one Colloquie onely, as to God the Father, or to our Lord Iesus: and one may likewise make sun­drie if one will.

Take an example of three Colloquies, First, to addresse vs to the blessed Virgin, besee­ching her to obtaine for vs the thing which we desire, or which is ne­cessarie for vs: and ha­uing prayed Mentally, to make another Collo­quie [Page 253] with our Lord, as he is man, and our Me­diatour, beseeching him mentally, to obtaine for vs the same grace, and immediatly to recite some praier which is di­rected to him, as, Anima Christi; or some other. The third Colloquie, with God the Father, that it would please his Maiestie, by the Merits and intercession of the Mother and the Sonne, to graunt vs that which we demaund; and at the ende, to recite the [Page 254] Pater noster.

As touching the third, albeit the proper place and time of the Collo­quies, be at the ende of an howre, and neuer to omit to departe from Prayer, without making some kind of Colloquy; neuertheles one may also make them in the middest, and at euerie point and consideration, when the soule doeth finde her selfe mooued and stirred vp to say or speake somethinge. Or the better, to continue [Page 255] attention, and counter­gard himselfe from di­stractions, by the mea­nes of these little Collo­quies. I say little, because if the Colloquie at the beginninge or midst of the meditation should be long, it would hinder the Meditation: not­withstāding, that which comes from the Holie Ghost, cannot be but good; whence we see, that there are certaine persons, who spend the time of Prayer and me­ditation, by manner of Colloquie.

CHAP. XXXI. That which is to be consi­dered vpon the points of Meditation.

HAuinge shewed howe manie thin­ges there are to be done in the time and houre of prayer or meditation; next we will note that which is to be conside­red vpon each point, wherin many doe finde them selues troubled, not knowinge what to thinke or meditate. To [Page 257] helpe therefore all the world, and to giue vnto all sufficient matter and meanes to entertaine them selues in medita­tion, and to profite ther­in, we will set before them sundry Medita­tions, which one may make vpon all thinges whatsoeuer they be.

Note then, that the matter which one medi­tateth is, either Corpo­rall, or Spirituall. If the subiect be Corporall (as are all the misteries of our Lord) one must [Page 258] vpon each point consi­der these circumstances, to wit, 1. The persons who are found in this misterie, as our Lord, our Ladie, the Angell Gabriell, the Apostles, &c. And their qualities, vertues, excellence, and office, 2. The wordes which each of thē spea­keth: and when there are no wordes written, to thinke what probably they might say in such a case. 3. That which eue­rie one doth. 4. The [Page 259] ende and cause wher­fore the same was done. 5. The effects and vtili­ties which haue procee­ded thereof. 6. One may also cōsider, the though­tes & affections, which those persōs had in that instant.

If the matter be spiri­tuall, there are diuers things to be considered. 1. What such a thing or matter is. 2. What his first beginning, and cause efficient is. 3. Wherfore, and to what ende, it hath bene done. 4. The [Page 260] vtilities or detriments, that it doeth produce. 5. What our Lord hath done or said of such a thinge. 6. How I haue comported my selfe in times past, concerninge the same. 7. What I ought to doe for the time to come. 8. It is verie good to consider the name, or the diuers names of such a thing. 9. And some sentence of Holie Scripture v­pon the same subiect. Behould then, if there be aboundant matter [Page 261] to stay ones selfe in me­ditation or not. But one must knowe these points by heart, a litle also accustome himselfe, or hould this booke, or this paper in his hande.

And note, that it is not necessarie euery daie to make these conside­rations, but onely some: nor yet exactly to fol­low the same order, as, to consider alwayes, all the persons in the first place, in the se­cond the wordes, and so [Page 262] foorth, but accordinge as the soule shall fasten her selfe, rather to one thing, then to another.

CHAP. XXXII. Of the Composition of the Bodie.

THere is yet another thing to be knowē, and to be explicated, which is, the composi­tion of the bodie; wher­in sundrie thinges are to be noted.

1. That it imports [Page 263] not how one place, or settle him selfe in medi­tating, or praying, pro­uided that the medita­tion and Prayer it selfe succeede wel, be it knee­ling or standing, or sit­ting, or lying, orleaning, or lying prostrate on the ground, or houldinge the armes in forme of a Crosse. Walking, is not proper to Meditate, but rather to prepare one before, and to examine after prayer.

2. That in what man­ner soeuer it be, one [Page 264] must obserue great res­pect and reuerence, al­waies remembring, that one is in the sight and presence of Almightie God, and to be verie warie, not to doe the least indecent thing that may be. And albeit that greater reuerence is re­quired in the acts of the Will, then in the actes of the Vnderstandinge, that is to saie, that one must comporte himselfe more reuerentlie and more humblie, when one prayeth, and ma­keth [Page 265] Colloquies, then when one considereth only, notwithstandinge in meditating one must not forget the reuerence due to his maiestie; and therefore albeit one sit, he must be bare-headed, if that his health permit the same.

3. That ordinarilie one must begin vpon his knees, or prostrate; and after that one hath be­gunne in such fashion, he must not stirre, but hould him selfe so, so [Page 266] long as the bodie doeth feele no paine, and that his prayer succeedeth well. Then when it shal be neede, to accommo­date him selfe faire and softly in some other maner.

4. As touching the eies, for the most part, he must hould them shut, to praye and me­ditate well. One may also sometimes open them, but fixed on some certaine place, without moouing them this way and that way.

All this being pre­supposed, the practise is this. That being placed vpon his knees, or pro­strate vpon the ground, after he hath blest him with the signe of the Crosse, immediatly he must make the prepara­torie prayer with great diffidence in him selfe, and confidence in God.

After that the Prelu­diums; Which done, he must take the first point of the Meditation, and consideringe the same, stay him selfe, or pause [Page 268] so long time thereon, as the soule doth finde to thincke and to profite theron; & then to passe to the other, and to do the same. At the ende of the houre, or after one hath meditated e­nough, to make the Colloquie, or Collo­quies, and makinge an ende, to recite deuoutly the Pater noster.

And because the grea­test difficultie in this af­faire lieth in the medita­tion and consideration of the points, to the end [Page 269] that euery one be well instructed, we will ad­ioine some other aduer­tisements, that must be vsed in this behalfe.

CHAP. XXXIII. Other aduertisements tou­ching Meditation.

1. THe first is, that if it chance (as so­metimes it doeth) that in meditatinge the first point, or the second, the meditation succee­deth well, and that the [Page 270] soule findeth therein manie thinges to consi­der and profite her selfe, he must staie him there, not caring to passe to the other point, albeit the whole houre should be spent therin: only hee must remēber to make the Colloquy at the ēd.

2. The second, that hee must not content himselfe with the onely consideration, & know­ledge of thinges, but to passe further, and to mooue the will, and to doe as the Prophet saith: [Page 271] ps. 8. In my Meditation, fire is kindled. Now the most ordinary affections which one ought to ex­cite in time of Medita­ting, are, Loue, Feare, Sorrow, Ioye, Desire, Hope, Admiration, and Confusion of him selfe.

It is meete then, that the meditation be not [...]drie, and onely pure speculation, but affec­tuous, and full of inte­riour taste. Moreouer, of euerie point which one considereth, one must endeuour to draw [Page 272] some fruite, making re­flection vpon him selfe, and resoluingto execute that which the Holie Ghost hath taught vs in our Prayer.

3. The third, that the sentences of the holy Scriptures, do greatly helpe to meditate well: and for this respect it is good, to find out & pre­pare some one vpon the same subiecte, whereon hee will Meditate; As to Meditate vpon the knowledge of himselfe, & of the miseries of ma [...] [Page 273] in this world, to cōsider this sentēce of Iob. [...]cap. 14, A man borne of a wo­man &c. And making a meditatiō of the loue of God towards man, to take this sentence of our Lord. (Ioh. 3.) So God loued the world. &c. and so of other matters.

4. The fourth, that similitudes also do mar­uellouslie ayde to me­ditate well, for the thin­ges of this world, doe leade vs to the know­ledge of inuisible and spirituall thinges; as for [Page 274] example: wilt thou con­sider and comprehend [...] something of the glorie of heauen? Take some similitudes of Bāquets, Marriages, Riches, Ho­nours, and Pleasures of this present life. In like maner, to contem­plate the paines of hell, propose vnto thy selfe the most grieuous tor­ments, and the greatest euils of this world: and the very same thou must doe in other matters.

Application of the Senses.

5. The fifth is, tou­ching [Page 275] the application of the Senses, which is a thing that doth ayde & further meditation, and are placed onely in those Meditatiōs, whose matter is Corporal. To apply the Sences in me­ditating, is as much to say, as to imagine to see, heare, smell, taste, and touch spirituallie and by deuotion, the per­persons contained in the meditation, their gar­ments, steppes, and all things else appertaining vnto them: but this is [Page 276] to be done with all hu­militie and reuerence [...] And this application o [...] the Senses, is made or­dinarily a part, and sepa­rate from the meditati­on, & in another houre or euen then also, bu [...] after meditatiō, after & the discourse of the vn­derstanding is ended.

There is another for of application of th [...] Senses, or rather medi­tation vpon the Senses which is, to consider for example, that which our Lord sufferedin e [...]ch [Page 277] of his Senses, or the ioy, and contentment that our Ladie receaued of our Lord, by her Sēses, beholding him, hearing him speakinge to him, touching him &c. Also to consider the ioyes, that the blessedshal haue and the paines which the damned shall suffer in the fiue Senses.

CHAP. XXXIV. Remedies against di­stractions.

THe sixt is, touching the distractions [Page 276] [...] [Page 277] [...] [Page 278] which chance in pray­ing and meditating, and like vnto dead flyes, spil the sweetnesse of the oyntment. (Eccles. 10.) one must therfore know the remedies. And first, to make a diligent pre­paration, as hath bene saide, to aske ayde of almightie God, and our Angell Gardian for this effect. 2. Because medi­tation is more subiect to distraction then pray­er; one remedie is, not to continue ouer long the consideratiō, which [Page 279] is the act of vnderstan­ding, but to each consi­deration, to adde some prayer, or a litle Col­loquie.

There are other mea­nes to driue awaie the distraction, which is all­readie entred. First one must be diligent, pre­sently to take notice of it, and speedely to reiect it. 2. Humblie to craue pardon of almightie God, to haue turned our backe towardes him. 3. If the distraction doe re­turne, or wil not awaie, [Page 280] one must not impatient or trouble him selfe, sith comming against our will, it is no sinne, but matter of merit. 4. To humble and confound him selfe, cōsidering his pouertie & feeblenesse, not able to doe any good thing of himselfe, and to esteeme himselfe vnworthie to speake vnto God, and to stand in his diuine presence. 5. To recommende him selfe to our B. Ladie, to his good Angell, and other Patrons. 6. To [Page 281] make this vocall Prayer deuoutlie, worde by worde, and to content himselfe therewith, euē as he who hauing bread made of wheate, con­tents▪ himselfe with bread of Rie or Barley. 7. Sometimes not to loose too much time in this combat of impor­tunat cogitations, one may take some good spiritual booke, especial­ly Gerson & make mixt prayer, and meditation together, reading one period or sentence, and [Page 282] considering it a litle, & then to make some mē ­tall prayer, or Vocal, or the one or other, and so to passe from period to period. 8. For al distrac­tion, difficultie, & paine which may present it selfe, he must neuer for all this abandon prayer, nor shorten the time which he hath accusto­med, or otherwise de­creed to employ therin, which the diuell doth especiallie pretende and labour to perswade: but in such case, he [Page 283] must rather a little passe beyond the howre, to the end to vanquishe him selfe, and the ene­mie together▪ Doing this, that which the wise man promiseth wil come to passe (Eccles. 7.) to wit. That the end of Prayer, shall be better then the begin­ning, that is to say, that one shall not depart frō thence without conso­lation, or at the least, one shall merit verye much, mortifying him selfe for the loue of God.

The seauenth, apper­taineth to Repetition, that is to say, that it is expedient, and some­times necessarie, once, twice, and thrice, to make againe the same meditation: the which is done for two reasons; Either for that the first time one hath found therin exceeding sweet­nesse and profite, and re­chewing the same, he shal both taste and pro­fite more; Or, for that the first time he could not enter therein, and [Page 285] returning thereto, it wil come to passe, that at the seconde, third, or fourth time, the gate shal be set open vnto vs, according to that which our Lord teacheth in S. Mark. cap. 7. saying: Knocke and it shal be ope­ned vnto you. Adde, that by these Repetitions, the like mysteries are better imprinted in our soule, and also the vnderstanding doeth habituate and make it selfe more prompt to meditate.

Lastly, one may Re­peat, in three manners: either all the meditatiō, or some one point ther­of, whereof one could not tast before: or to Repeate two or three Meditations together, pausing, especially vpon those points wherein at the first one hath found least tast or relish, or which one could not meditate.

CHAP. XXXV. What one must doe when he is disgusted, and in spiritual aridity or dri­nesse.

THe eight is, howe one ought to go­uerne him selfe, and what he ought to doe, in the time of ariditie, or drinesse. Where it is to be noted, that the spi­rituall life, albeit for the most part it be full of sweetnesse and content­ment [Page 288] of spirite, for the vertuous people sake, who enforce themsel­ues truely to serue our Lord, notwithstanding it is sometimes subiect to desolation & distaste, so that a man hauing lost this sensible deuo­tion, doeth finde him­selfe drie, not able to bide at prayer and me­ditation. Now, finding him selfe in such estate, what must he doe? 1. He must neuer loose cou­rage, but expect with firme hope and confi­dence, [Page 289] that God after this storme will sende faire weather, as Tobie said, cap. 3. Who after tempest; sendeth faire wea­ther. 2. To haue pa­tience, and to say with Iob (cap. 1.) If wee haue receaued good things from the handes of our Lord, is it not iust that we receau [...] also euill?

3. To humble him­selfe, lauding almightie God, for at that time wee see, and touch with the finger, that wee are nothing woorth with­out [Page 290] the aide of almightie God [...] Also, wee ought to beleeue, that this cō ­meth not but through our faul [...]es and offences; for the which God doth presently punish vs, and hūbly to aske him par­don. Besids this, he must likewise vse other mea­nes, to recouer the de­uotion which one hath lost for the former would not suffice.

4. The fourth then is, to doe some Penan­ce, or Penances to this ende.

5. To examine more diligently his consciēce, to take awaie the cause of euill.

6. To recommend himselfe more instantly vnto our Lord, to our Ladie, to his good An­gell &c. And he must be aduertised, that in such time of distastfulnes, he must not omit any good worke which he was accustomed or delibera­ted before to doe, nor yet to seeke himselfe, nor his proper gust, but the honor & good plea­sure [Page 292] of Almightie God.

CHAP. XXXVI. That which is to be done after Prayer.

AFter that Prayer is finished, one must make a particular exa­men vpon the same prayer, in this maner. Either sittinge or wal­king faire and softly, to consider the space of a quarter of an houre, or there about, how thy prayer hath succeeded [Page 293] with thee, well or ill; If thou hast had good suc­cesse, render thankes to the diuine boūty, hum­bling thy selfe, and ac­knowledging that this good proceedeth not of thy selfe; If thy affaires went ill, humbly aske him pardon.

2. Examine & search out the cause whence this proceeded, consi­dering from point to point, how, and with what diligēce, thou hast performed that which was to be obserued, and [Page 294] 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 [Page 296] 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 [Page 297] 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 [Page 298] 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 [Page 299] 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.