An instruction how to pray and meditate well Distinguished into thirtie six chapters. Composed at the request of certaine louers of pietie, desirous to aduance themselues in perfection. By the Reuerend Father, Ignatius Balsamo Priest of the Societie of Iesus. And translated out of French into English, by Iohn Heigham.

AN INSTRVCTION How to Pray and Meditate well .

CHAPTER I.

AMongst all the exercises of a spirituall life , there is none more difficult , nor more necessarie , then the exercise of Prayer , & meditation 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 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 occupations . And euen as hee who should not write at al , or onely once 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 & experienced in these affaires . For as S. Hieron 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 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 want of these two things or of the one of them , many are cast backward , and cannot attende to this holie Exercise . We 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 manners , the second being the most proper . Sontimes 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 demand 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 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 understanding , 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 Damascene saith in the place before alleadged , Oratio est ascensus mentis in Deum . Prayer is the ascending 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 of Conscience , all this is Prayer ; yea , to reade some spiritual booke by way of deuotion , is also to Pray . For when 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 Claustralium hath placed the reading of spirituall bookes , amongst 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 consider 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 Consideration , is an acte of the understanding , whence foorthwith foloweth the acte of the will ; for man knowing some good or euill , moueth it to loue or hate the same , Whence 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 con●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 demand 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 amend 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 , Bounty Patience , & other works of almighty God : whence do follow Exclamations , & sometimes Extasies , or Rauishments .

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 motion 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 from 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 intention , 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 from 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 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 incommodious , to render the Praier & Meditarion so much the worse , or wholy to forsake it : nor to cut off , or shorten 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 happen , 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 second rancke , after we are vp , & before wee set hand to any other worke or studie . For in the first place ( as our Sauiour saith in S. Matthew , cap. 6. ) Wee must first before al things , seeke the kingdom of God . And after the Morning , the most proper time is the Euening before supper .

5. Furthermore , a fit time to pray and Meditate is , when the Spouse calleth the soule interiourlie , & preuenteth her with his heauenlie grace , in such sort that shee findeth her selfe wholy disposed to pray and Contemplate . As also when the soule longeth and desireth to make her prayers : as the bodie , which hath an appetite to eate .

Moreouer , on Holie daies , we must attende a longer time to Prayer and Contemplation , and to doe no other thinge on those dayes , if it be possible , because for this they were ordained and instituted . And by how much the solemnitie , & the misterie which is celebrated is greater , by so so much more the more ought wee to giue our selues to this holie exercise .

The Place .

There must likewise be a proper place , & the best , is the most secrete and remote from noise , as God him-selfe hath taught vs , both in the new Testament , and in the Olde . I will lead him ( saith the Prophet Ose , cap. 2. ) into the desert , & there will I speake to his hart . And our Sauiour in the Gospell of Saynt Matth. cap. 6. When thou shalt pray , enter into thy Chamber , and hauing shut the doore , pray to thy Father in secret . And albeit this may be vnderstood spiritualy , as much to saye : enter within thy selfe , and shut the gate against all other affaires and cogitations , yet there is no doubt , but it is to be vnderstood also according to the letter . Wherfore wee must shut the gate that none disturbe vs , and with all the windowes , because the place which is obscure , is the more proper and most doth aide the exercises of the spirit .

Also the Church or Chappel ( prouided ther be no noyse ) is a place verie proper to Pray & Contemplate , especialy if the B. Sacrament of the Altar be there . But if euery one ought to haue in his owne house , a deuout Oratorie , there to withdraw himselfe and to make his deuotions .

Contrition and bodelie Chastisement .

Pennance doth maruelloufly helpe to praye well , as well the interior , which is to haue Contrition , Compunction and sorrowe for sinnes , as the exterior , which is to mortifie the flesh by Fastinges , Disciplines , Haire-cloth , and other austerities , to render it subiect vnto the spirit , & by how much the more any one shall loue these two sortes of pennance , so much the better will he make his Prayers & meditations . And contrariwise , who is no great friend therof , it impossible that he praye wel , or that he aduance him selfe in spiritual exercises ; For Prayer and Mortification , be inseparable companions . Euerie one therefore , ought to informe his Ghostlie father , what hee doth in this case , & to do nothing without his aduise and approbation . Abstinence .

Amongst exteriour Pennances , Abstinence & Fasting do helpe thee most to pray and Meditate well , because Abstinence doeth easilie eleuate the spirite vnto Almightie God , as Holie Church singeth in time of Lent : & contrarywise , the bodie being filled with meate , doth render the spirit vnapt to his functions . Wherefore , who so desireth to vnite him-selfe with God by Prayer & Contemplation , it behoueth that he be very sober in his eating & dringing , & that he haue great regard to the quantitie , quality , & maner of eating , repressing & mortifying his sensualitie , as much as hee may ; being wholy perswaded ( as trueit is ) that the sensual man can neuer Pray nor Meditate wel , because the flesh & the spirit are things contrary . And this sobriety , is especiallie requisite in the Euening , to the end to be the better disposed to attende to deuotion in the Morning .

Silence and keeping of the senses .

No lesse requisite and necessarie is , the careful keeping of the Tongue , and of the other Senses , as the Seeing , and the Hearing ; Because curiositie to see and to heare , causeth distraction , and hindereth deuotion ( and to talke much , a great deale more . ) as contrarie , taciturnitie , and not to care to see and to heare , dooth greatlie helpe to conserue the same wherefore , who so desireth to profite in this holie exercise ought to be verie vigilant , to keepe these gates or passages carefully shut , to wit , the mouth , the eyes , and the eares , and to liue , as much as he may , as one dumbe , blinde , and deafe .

Solitude , Recollection , and Iaculatorie Prayer .

For the selfe-same reason , Solitude & Recollection of a mans selfe , are singular helpes to Pray and Meditate Wel , that is to say , to be retired , and to loue his chamber , and not to conuerse with men no more then necessitie doeth require . Also alwayes to contayne him within himselfe , & recollected in the presence of Almighty God , euen admidst exterior occupations , vsing often Iaculatory Praiers , which is a thing exceeding profitable ; For in so doing , when the time of Prayer approcheth , a man is wholie disposed , foorth with entreth & findeth what he desireth . But contrarie , the man that is distracted , when the time of Prayer arriueth , he findeth in himselfe great paine , hauing his spirit filled with diuers fancies of which hee cannot ridde himselfe .

Multitude of affaires .

For the same cause also , one of the thinges which do most hinder Prayer & Meditation , is to haue ouermanie affaires and occupations , what soeuer they be , in which the time passeth , and distraction entreth , and our vnderstanding becometh drye and tastlesse towardes spirituall thinges . Wherein oft-times the enemie beguyleth , and perniciouslie deceaueth sundry zealous seruants of Almightie God , making them to addict themselues ouermuch to such affayres , and to forget themselues , or at the least to post-pose their owne saluation , or aduancement in spi●it , vnder the pretext of the honour of God , good of soules , charity , obedience , and the like , and see not the poore whom they oppresse , doing contrarie here in to the will of God , and peruerting both the order of Charitie and of nature , by the which we are bound to loue our selues much more than others . Wherfore it is necessarie , that euery on beware of this deuilish deceit , & that he do not ouer-burden himselfe , to the ende he may attende to Prayer & Meditation .

Interior peace .

As the Bridell and Mortification of the exteririour senses , is altogether necessarie to Praye and Meditate well ( as hath bene said ) so likewise ar the mortification of his inward passions , contergarding himselfe from all vnquietnesse , trouble , and vexation , and from all disordinate affection towardes any creature what soeuer , keeping him-selfe allwayes in true peace and tranquility of spirit without loosing the same for any euent or worldly accident ; For it written ( Psal 75. ) Factus est in pacelocus eius . God doth lodge in the place of peace ; and into troubled waters , one cannot see clearely .

Spirituall Lecture and Health of the body .

Spirituall Lecture , doeth greatlie helpe , Prayer and Meditation , wherefore it behooueth to haue spiritual bookes , and sometimes to serue a mans selfe of them , according to the opportunitie and necessitie of euerie one . Of this lecture and bookes , shall be spoken in his place .

Heal●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 especi●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 diligence , 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 & Meditation .

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 Thankes 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 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 , danger , 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 them 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 Demand 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 we 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 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.

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 we 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 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 .

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 we ought to offer and how .

We must offer vp vnto Almightie God , all th● 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 .

Item 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 them 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 .

Tha● 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 ●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 understanding , 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 vpon the fiue Sences 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 when it is enioyned for Penannce by the Confessar , or else by Statute or Vowe . Both to the one , and the other , we are to bring due preparation & attention , obseruing three things .

1. At the beginning , or before hee beginne Vocall Prayer , to retire himselfe a part , or to enter into himselfe , & lifting vp his hart to Almightie God , to offer vnto him this worke , to his honour and glorie , beseeching him to assist vs . &c. And to this ende may saye ; Actiones nostras , &c.

2. In the progresse of this Prayer , hee must doe two thinges ; The one , to promou●●e the wordes distinctly , without making ouer-much haste ; The other , sometimes ( as at the Gloria Patri of the Psalmes , and at the ende of euerie ten of the Beades ) to renew his attention , that is to say , to rectifie himselfe , if he hath bene distracted , and to goe forward with a new deuotion .

3. Hauing finished , to render thankes , & craue pardon for the faultes which one hath committed in praying .

An excellent forme of Vocall Prayer , is this : To recite our Lordes Prayer , ( and the same is to bee vnderstood , of all other prayer ) faire & softly , word by word , & pronouncing each word , to pause or employ so much time , as the naturall breath of a man can last , in such sort or wise , that the wordes do follow or march together , with the seuerall breathings : prouided , that whilest on pronounceth the wordes outwardlie , he must inwardlie conceaue the signification of the worde , or the excellency of the perso●age , to whom on speaketh or our owne vilitie , one may stay himselfe , praying after this fashion , as long as one wil , reciting sundrie other Prayers , or repeating the same .

This sorte of Prayer is verie good , easie , full of deuotion , & not subiect to distraction ; & ought euerie day to be put in practise , not in saying the Breuiarie , or the Beades ( for it would take vp too much time ) and saying at the least a Pater and Aue , and that especialie at the end of Meditation , after wee haue made the Mentall Colloquie .

When one is in iourney , and euerie time that one cannot conueniently Meditate , then may one serue himselfe of this sorte of Prayer , the which is very easie , and may be made euen in going .

The Supplications of Holie Church , which wee call the Litanies , is a kinde of vocall Prayer , very ancient , and verie proper , which comprehendeth the suffrages of Saints , Obsecrations , and all sorts of requests , for our selues , & for our neighbours , quick , and dead , and for all estates : and therfore all Christians ought oftentimes recite them .

The Prayers also which we call Collects , are verie good , deuout , and holie , whereof one must serue himselfe , especially when one will demande some particular grace , or praye for some necessity , which presenteth it selfe , as , for Peace , for the Sicke , for those that are in voyage , and the like : and are to be found , at the end of the Missal , and in the Office of our Ladie .

Likewise it is good in prayinge vnto some Saint , to present vnto Almightie God , and to recite the proper Prayer or Collect of the same Saint : and , if hee haue not a proper Collect , to take the Common .

CHAP. X. Of the Beades .

AMongst all other Prayers , as well Vocall , as others ; the first and principall is , the Pater noster , and after this , the Aue Marie . For this cause ( besides sundrie others ) the Beades , or Crowne of our Ladie , is an excellent forme of Praier , as being composed of these two Prayers .

Now to recite deuoutlie and fruitfullie the Beades : First one must obserue the three precepts before mentioned , touching Vocall Prayer .

Besides this one must ( whilst one reciteth the Aue Maries ) haue his thoughts fixed vpon some good and wholsome thinge , as vpon Death , vpon Hell , vpon Heauen , his sinnes , and principallie vpon the mysteries of our Redemption , which are contayned in the life of our B. Lord , and of our Ladie .

For this cause or reason , B. Saint Dominike chose fifteene Mysteries of the Rosarie , perswading the whole worlde , to contemplate and consider them in saying the Beades . Wee must then haue them & know them by heart , the which is very easie .

The Mysteries of the Rosarie .

Fiue are called Ioyfull .

1. The Annunciation of the Angell . 2. The Visitation of our Ladie . 3. The Natiuitie of our Lord . 4. The Presentation in the Temple . 5. How he was founde disputinge amongst the Doctors .

Fiue are called Dolefull .

1. The Prayer in the Garden . 2. The whippinge at the Pillar . 3. The crowninge with Thornes . 4. The carying of the Crosse . 5. The Crucifying .

Fiue are called glorious .

1. The Resurrection of our Lord . 2. His Ascension . 3. The comming of the holy Ghost . 4. The Assump●ion of our Ladie . 5. Her Coronation .

The practise & fashion to say the Beades vpon these fifteene Misteries , is double , or two fould . The one is , vpon one Pater noster , & ten Aue Maries , to consider one mysterie , that is to saye , whilst one saith one Pater noster , and ten Aue Maries , alwaies to haue our thought vpon that mysterie ; As , at the Mysterie of the Incarnation , to thinke vpon the Angell , vpon our Ladie , and vpon their discourse &c.

The other is , vpon each mysterie , to say onlie one Aue Marie , that is to saye , recite one Aue Marie , considering the Annuntiation , another considering the Visitation , & so consequently , and to make the round of these fifteene , so manie times , as till all the Beades be finished .

One may also collect fiftie or sixtie mysteries , and principall workes of the life of our Lorde , from the Annuntiation , vnto the Ascention ; and vpon each one , to say an Aue Marie : allwaies remembring to say a Pater noster , at the beginning of euery ten .

A forme of Meditating , in saying the Beades .

There are sundrie other manners of saying the Beades , wee will content our selues here to set downe one other onely , the which consisteth in consideringe our sinnes ; and the foure last thinges of Man , and is this .

One must imagine , that the Beades which one hath in his hande , are coloured , and that these colours represent vnto vs , the matter which we desire to consider , in recitinge the Beades .

To imagine the first ten graines , which are on the Beades , as if they were of diuers colours , white , black , red , green , yellow , tawny , &c. The second , of a pale colour . The third of a red colour . The fourth , of a blak colour . And the fift , of the colour of gould .

That is to say in saying the first ten , which are of diuers coloure , to reduce into memorie , the multitude & diuersitie of thy sinnes , which thou hast committed in thy whole life , crauinge pardon of Almightie God , by the intercession of our B. Ladie .

In saying the second ten , which are of Pale colour , to represent vnto thy selfe the memory of Death .

In sayinge the third ten , to thincke of the terrible day of Iudgement .

In saying the fourth ten , of the paines of Hell .

And in the fifth of the glorie of Heauen .

And who so would saie in this sort , the Beades of sixtie three Aue Maries , let him adde to the sixt ten , of the colour of Siluer , representing to his thought , the puritie of our B. Ladie .

Thus to say the Beades , is Vocall Prayer , to the which one may profirablie adioyne Mental Prayer and Meditation , at the beginning & ending of euery ten , resting himselfe sometime ; to meditate some mistery , and to pray Mentally .

CHAP. XI . Of Iaculatorie Prayers .

SAint Augustine ( in his Epist. 121. ad Probum ) calleth Iauclatorie Prayers , certaine briefe Prayers and Eleuations , or dartinges of the spirit , into Almightie God ; as for example in saying : Deus in adiutorium meum intende . All such Prayers may bee both Mentall and Vocal . Mentall , inuoking inwardly Almighty God , vnto our succour , and pondering in spirit , the meaning and contents of the same sentence ; Incline to myne aide , o God . Vocall , pronouncinge with the mouth the same wordes , either in Latin , or in the vulgar tongue .

These Iaculatorie Prayers are very profitable , as well to entertainevs in continual deuotion , and in the presence of Almighty God , as to accomplish that which our Lord hath said : Pray alwaies . Wherfore we must not maruell when we heare say that S. Bartholomew praied a hundred times a day , and a hundred times in the night ; Also S. Martha , and S. Apollinus Abbot , and sundrie other Saints , who wholly gaue themselues to Prayer ; for this is most easie ( so farre off is it from being impossible ) by the meanes of these Iaculatory , Mentall , or Vocall prayers , especially , sith Prayer is nothing else , then an eleuation of the minde vnto Almightie God , which may be done an hundred times an houre ; and our Lordes Prayer , was expresly giuen vnto vs so briefe , to the ende , that euery Christian might present it to God a hundred times a day , if so he will .

Euerie spirituall man then , ought to take the paines to accustome him selfe to these Iaculatorie Prayers . And to remember him selfe , a good meanes it is , euerie time that one heareth the clocke , from the Morning , vntill the Euening , to make a Iaculatory Prayer , both by heart and mouth , being all alone . Whereunto , also would greatly serue , that euerie one doe select some sentences , most pleasinge vnto them , taking them principallie , out of the sacred Psalmes , and to take each day , one for practise .

And for as much as the Pater noster is truely our dailie bread ; it shall be very good to take for Iaculatorie Prayers , the seuen Petitions contayned in the same , euerie day one ; As one Sundaye , to repeate manie times , both by heart and mouth , Santificetur nomen tuum . One Munday , Adueniat regnum tuum : and so of others .

The Excellencie of our Lords Prayer .

And note I beseeche you , the perfection and excellency 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 , from one end to the other ,

2. For Vocal Prayer , recitinge the same with the mouth .

For mixt Prayer , sayinge it first with the heart , and after with the mouth .

4. For Iaculatorie prayers , as we haue lately said .

5. Fiftlie , for Meditation , for one may meditate the same : yea , it is a most excellent matter of meditation , as shal be feene hereafter .

Of all these manner of Prayers , the one are more proper for some persons , the other more proper for others ; yea , one and the same person , at one time shall be more apt to vse one manner of Prayer , and at another time another , accordinge to the disposition of the soule or the bodie . As when any one is wearie , or else is not well at ease , and shall be indisposed to make long Meditations , then may hee most helpe him selfe by Vocall , or by Mixt Prayer .

In voyage , a foote , or a horse-backe , vocall or Mixt prayers ; are most proper and most easie .

CHAP. XII . Of Spirituall Reading .

LEt vs presuppose that which is true , the readinge of holie bookes , to be a thinge exceedinge profitable , and a companion of Prayer : whence we see , that all those who haue loued , and doe loue Prayer , haue embraced with like affection spirituall reading ; we will here therefore onelie shewe that which is to be obserued , to reade with profite .

The first aduertisement is , what bookes we ought to reade . First of all , the Holie Scripture ( for such as shall by their Spirituall Father be iudged fit to read it ) especially the holy Gospell ; the Epistles of S. Paule ; the Epistles of S. Iames ; and the first Epistle of S. Iohn .

Of the Ould Testament , the bookes of Iob ; the three bookes of Salomon ; the Prouerbes ; Ecclesiasticus , & Ecclesiastes .

After the holy Scripture , to reade other spirituall bookes , but the best and most profitablest , whereof we will make a roule or Catalogue .

2. Each one ought to reade those bookes , which are most to his gust , and which he hath experimented to haue brought him most profite . And therefore he ought to proue diuers , and then to houlde him selfe to that which hee findeth fittest for him .

3. Not to deceaue him selfe in the election of such bookes , let him aske aduise of his ghostly Father .

4. He must not be inconstant , and nowe read one booke , and nowe another , but continue foorth one booke , from one ende to the other . True it is , that sometimes one may change to take away distaste , or that a man doth sometime finde himselfe more disposed to reade one booke , then another ; and then to continue to reade the other which he had begunne .

5. It is verye meete to conforme his reading , vnto his Meditation , that is to say , to reade the same matter , that one doth Meditate as much as is possible .

The second , how one must reade . 1. He must haue a right intention , and not to reade vpon curiositie , or for desire of knowledge , or for the elegancy of the stile ; but to stirre vp him selfe to deuotion , and to profite in spirite .

2. He must not read in poste-haste , but softly and deuoutly , chewing the wordes which one readeth .

3. Meeting with any notable and profitable thinge , not to passe farther , but to stay himself , and to ponder it , adding moreouer some little prayer .

4. The most worthy sentences , and thinges most profitable , to learne them by heart , to be able to recount them , and to serue him selfe of them .

The third , touchinge the time when one must reade .

1. First , when the soule hath appetite to reade , and enclineth thereto .

2. When a man findeth himselfe arride & drie in deuotion .

3. On holy daies more then on other dayes .

4. Before , or after Communion , or celebration of the sacred Masse .

5. Sometimes it is good to reade before . Prayer and Meditation , to excite himselfe to deuotion , and to finde matter , whereon to Meditate .

CHAP. XIII . Such Spirituall Bookes as are most profitable for all persons .

A Little booke intituled , Gerson , or Thomas a Kempis , of the followinge of Christ .

The life of Christ , by S. Bonauenture .

The workes of F. Lewes of Granade ; namely , his Spirituall Doctrine or Abridgement . His Memoriall of a Christian life . His Meditations . His Treatise of the loue of God , and of his Benefits .

The contempt of the worlde .

The Liues of Saints .

The Meditations of Father Loart , vpon the Misteries of the Rosary . His Christian Exercise . And his Meditations vpon the Passion .

Comfort in T●ribulation , by Sir Thomas Moore :

The Epistle of Comfort , by Father Southwell . And his Rules of good life .

The Paradise of the soule by Albertus Magnus .

The miracles of our Ladie of Loretto , of Sichim , & of other places .

Father Fuluius Androtius , of the frequenting the B. Sacrament . And his Meditations vpon the Passion .

Father Brunoes Meditations . 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 manner , by F. Alphonso .

The Spiritual Conflict .

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 vpon the holy Eucharist . The Benefites of God . The life of our Ladie , and of the Saintes . The vertues . The booke of the Creatures . The Perfections 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 man 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 them 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 Lent , one may take euery day , the Gospel of the day for Meditation .

The matters most proper to Meditate vpon 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 Sunday , one of the four matters afore●aid .

On the dayes of Communion , to Meditate vpon the holy Eucharist , or vpon the Passion of our Lord .

On Fridaie , vpon the Passion of our Lord .

And on Saterdaye , somthing of our Ladie .

When one hath heard some Sermon , or Exhortation , the same daye , or on the morrow to repeate the same , and to make his Meditation thereupon .

Besides this , the Religious person , the Priest , and euery one , ought often to Meditate vpon his vocation , vow , rules , estate and office .

Euerie one also ought often to Meditate vppon the vertue , wherof he hath greatest necessitie : and vpon the imperfection , whereof he most desireth to amend him selfe .

And euen as the bodie doth addict it selfe most willinglie● , and would oftenest eate of those meates , which best doe like it : so likewise the soule ought oftnest to chew & Meditate those matters , wherein shee findeth most taste and spirituall profite ; For it is true in thinges spirituall , as incorporall , as the Phisitians say . Quod sapit nutrit . That which relisheth , nourisheth .

Finally , as touching the matter of Meditation , thou must obserue three other points . The first , that at the beginning of euerie Moneth , and of euery week , thou oughtest to be diligent , to foresee , and prepare the matter , that thou entendest on the month or weeke ensuing .

The second , that when one hath begun to Meditate some matter , each daie , if some iust occasion present it selfe to Meditate some other thinge , as a Sermon , Solemnitie , &c. For that day to interrupt it , and to leaue the matter one hath in hand ; 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 man , 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 Iudgement .

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 vpon each of these foure endes , make sundry Meditations .

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 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 consider , 1. the place . 2. the persons , 3. the actions of the Blessed .

2. Another , to consider , 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 Senses 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 consider 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 consider 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 ? Second , 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 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 , Hell , and the glorie of heauen . )

5. To consider the four causes of man . 1. The cause Efficient , 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 grieuous●ie Almighty God hath alwaies chastised it : recalling to minde some examples , as of the Angels them selues , and of mankinde .

Another maner is , to take the seauen capitall Sinnes , which some call Mortall , and euerie day to meditate one in forme following .

Vpon Sunday , Pride . Munday , 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 man . 3. How many times I haue offended God by such a sinne , & his branches : and each of these points may be made double , as for example .

1. Howe much this vice displeaseth God , & how doeth please him the contrarie vertue . 2. Howe much this vice hurteth man , and howe profitable is the contrarie vertue . 3. How much I haue offended by this vice , and how farre off I haue bene , & am from the opposite vertue .

CHAP. XVIII . Manners how to Meditate the whole life of our Lord Iesus Christ , comprising also his Passion .

THe first manner is , to Medi●ate the principall mysteries , euerie daie one , from the Annuntiation , vnto the Ascension , as S. Bonauenture , F. Lewes of Granade . & F. Vincent Bruno haue done .

2. One may deuide the whole life of our Lord into seauen parts , and finish them in one weeke , as Saint Bonauenture doeth .

3. One may diuide the whole life of our Lord , into ten parts , according to the ten places where hee hath dwelte in this worlde , considering what he hath done , and endured for thee in euery place .

1. In his Mothers wombe , nine Moneths .

2. In the Manger , or in Bethelem , fourty dayes .

3. In Egypt , about seauen yeares .

4. In Nazareth , more then two and twentie yeares .

5. In the Desert , fourty daies , & forty nightes .

6. Preaching in Iurie , and in Galilee , about three yeares and a halfe .

7. In grieuous paine and torment , one whole daie .

8. Vpon the Crosse , three houres .

9. In the Sepulchre , and in Limbo , fourty houres .

10. Here in earth , after his Resurrection , fourty daies .

In this maner , within one houre , yea halfe an houre , one may meditate the whole life of our Lord Iesus , pausing a litle vpon euery one of these ten parts , or points : the which is very easie , and very profitable . One may likewise make vpon these ten partes , ten Meditations , or more , or lesse , as one wil himself .

4. One may likewise diuide the whole life of our Lord , into three partes , to wit , his entrie into this worlde , his abiding here , and his issue or departing . How hee entred , what hee did whilst he dwelt here . And in what manner he went out of it : as S. Thomas hath diuided it ; And vpon each of these parts to make one , or more Meditations .

5. One may also comprehende it in three other generall partes or members , as S. Bernard saith ( in his Summe : ) considering , what he hath said , what hee hath done , and what hee hath endured . Dixit multa , fecit mira , pertulit dura . He spake many thinges , did maruellous things , endured painefull things : and vpon each of these points , to make one , or more meditations .

Wee will stay no longer vpon the explication of these points , not to be ouer-long : for if he be a little exercised in these affaires , he may forme of him selfe , that which here is said : or if he haue need , lett him aske aduise of his ghostlie Father .

6. One may likewise do in this manner , to wit , to meditate the fifteene mysteries of the Rosarie , making vpon euerie one , one or more Meditations .

7. One may take one of the foure Gospels , and meditate the same , from one ende to another . Or of the whole foure , to mak one Monotessaron , those who can performe it .

8. In the litle Catechisme of Canisius , there are seuen very excellent Meditations , each one containinge fiue points , drawen foorth of the Infancie , Life , and Passion of our Lord .

CHAP. XIX . Maners of Meditating the Passion of our Lord .

1. THe first manner is , to beginne from the last Supper , and euerie day to meditate one Mysterie , vntill his death and burial , followinge the text of one Euangelist , or of all the foure togeather : as S. Bonauenture Loartus , and Costerus haue done .

2. To deuide the Passion of our Lord into seauen partes , and to meditate it in one weeke , as S. Bonauenture , & Lewis of Granado hath done .

3. One may make as many Meditations , as there are places wherin he suffered , makinge each day , as a Station in one place . 1. In the place of the last supper , where he washed his Disciples feete , and instituted the B. Sacrament . 2. In the Garden , where hee contristated himselfe , and sweat aboundantly a bloodie sweate . 3. Before Annas , where he receaued a grieuous blow on the face . 4. Before Cayphas where he was spit on , and blinde-foulded . 5. In the house of Pilate , where beinge falslie accused , he vsed wounderfull modestie , patience and silence . 6. In the house of Herod , where hee was despised , clothed in a white garment , and reputed for a foole . 7. Againe , before Pilate , where he was nakedly scourged , and condemned to die . 8. In the way towardes Caluarie , bearinge his heauie Crosse . 9. His death and Passion , vpon the same mountaine .

4. One may meditate in one weeke , the seuen words which our B. Lord and Sauiour spake , hanging three houres aliue vpon the Crosse : which each good Christian ought to haue by hart .

1. Father forgiue them , they know not what they doe .

2. To the Thiefe ; Verely I saye vnto thee , this day thou shalt be with mee in Paradise .

3. To his sorrowfull Mother ; woman , behould thy sonne : and to Saint Iohn , behould thy mother .

4. My God my God , why hast thou forsaken mee .

5. I thirst .

6. All is consummate .

7. Father into thy hands I commende my spirit .

8. One may choose out of the whole Passion , about a dozen mysteries , whereon to Meditate , as F. Fuluiu● Androtius hath done .

9. Another maner is , to meditate three thinges , or three seuerall sortes of paines , to wit ; that which our Sauiour suffered in foule in bodie , and in his honour : and vpon each of these three points , to make one , or more Meditations : and all this may be drawen foorth of the holy Ghospell , or foorth of some booke that treateth of this subiect .

10. One may likewise Meditate foure thinges . Who he is that suffereth . What things he suffereth . For whom . And how he suffereth , makinge vpon euerie of these points , one or more considerations ; The which foure considerations , ought also to bee made in all the Meditations , which one maketh vpon the Passion . And albeit that some of these maners seem to be points of Meditation , yet are they diuers waies and fashions of Meditating .

11. One may Meditate the Passion of our Lorde , by diuers waies , to drawe from thence diuers affections , as Saint Bonauenture hath taught in his booke , of the darte of diuine loue , and after him , Denis the Charter-house Monke , Granado , Loartus , and others .

1. By way of Compassion , considering the grieuousnesse of his paines .

2. By way of Contrition , considering that he is dead for our sinnes .

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

4. By way of Thanksgiuing , 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 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 thinges vpon the holy Eucharist .

The Historie .

How he eate the Paschall Lambe with his Apostles .

How he washed their feete .

How he instituted the B. Sacrament , and did communicate them .

The names .

Eucharistie , Sacrament , absoluement , Communion , Sacrifice , Bread , Viaticum .

The figures .

The bread and wine of Melchisedeck , the Paschal Lambe , Manna , and the bread of Elias .

The Causes wherefore it was instituted .

For a memorie of his Passion .

To shew vs his loue .

For foode of our soule .

To serue vs for Sacrifice .

For pledge of Beatitude .

The effects or fruits of the Sacrament .

1. It worketh in the soule , all that which the bread doth in the body ; it nourisheth it , it giueth it life , it fortifies it against her enemies , contenteth it , and replenisheth it with ioy &c.

2. illuminateth the vnderstanding , and enflames the hart .

3. It vniteth and incorporateth man with God .

4. It augmenteth all the vertues , Faith , Hope , and so of others .

5. It changeth a man , & maketh him another by amendement of his life and maners .

6. It rendreth a man as it were assured of his saluation .

7. It giueth in this world the grace of almightie God , and in the other , glorie .

One may also meditate vpon the Antiphone , O sacrum conuiuium , the which containeth sixe partes or branches .

O sacred banquet .

In which Christ is receaued .

The memory of his passion is called to minde .

The soule is replenished with grace .

And a pledge of future glorie is giuen vnto vs .

Moreouer , one may Meditate vpon these foure circumstances . Who he is that commeth . To whome he commeth . How he commeth . And wherefore he commeth .

Likewise one may Meditate vpon the preparation & endeuour , of him which is to receaue it .

How one must Receaue it .

Two things are necessarie before we receaue it ; Puritie , and desire .

Two in receauing it ; Humilitie , & Chastitie .

Two after receauing ; Thankesgiuing , and amendment of life .

One may likewise meditate vpon the Hymnes of the B. Sacrament , and vpon the Prayer , Deus qui nobis sub Sacramento mirabili &c. And vpon some sentence of the same , as , Caro mea verè est cibus . Panem Angelorum manducauit homo : my flesh is meare indeede . Man hath eaten the bread of Angels , and the like .

One may take for matter to meditate vpon the 6. Chapter of Saint Iohn . The 4. booke of Gerson . The Catechisme . The Meditations of Lucas Pinellus , Lewis of Granado , & Fuluius Androtius , vpon the Treatises which they haue made of the holie Communion .

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

ONe may consider in one Meditation , 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 , 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 them 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 , 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 giuen it me ? For his owne honour , and for my saluation .

How great is this Benefite ?

How much I am oobliged 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 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 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 .

Taken out of S. Bernard vpon the Sermon of the Vigill of S. Peter and S. Paul .

ONe must consider three thinges ; The asistance of the Saint . His example . And our confusion .

His Helpe .

In what place he now findeth him selfe .

With what glorie he is crowned .

That by his merits and prayers , he can assist me .

His examples .

How he is arriued to this glorie .

By what workes , paines , and vertues .

Our confusion .

What doe I ? I will come where he is , and will not doe what he hath done .

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 , Obedience , Meekenesse , Chastitie , Pouertie , Sobrietie , Mercie , Taciturnitie , Simplicitie , Modestie , Magnanimitie , Perseuerance .

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 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 .

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

What such a vertue is ( for example of humilitie : ) wherin it consisteth : and what it meaneth to be humble .

How faire , excellent , profitable , and necessarie this vertue is , consideringe in particular , the profite that it bringeth .

How much it pleaseth almightie God , and maketh a man acceptable vnto him .

What example and doctrine our Lord hath giuen vs of such a vertue .

How detestable , damageable , and displeasing the contrarie vice is vnto Almightie God .

How farre off I haue hitherto bene from this vertue , and what ●e cause thereof hath bene .

What I ought to doe for the time to come , considering the meanes to acquire the same , and the impediments to keep me from them .

5. The fifth meanes is , to Meditate some vertue in the person of our B. Bauiour , considering three points .

1. What example the Sonne of Almightie God hath giuen vs of this vertue ( for example of humilitie . )

2. What he hath said and taught touchinge such a vertue , remembring him selfe of some one sentence .

3. Wherefore he hath done and said all this ? Assuredly for me .

In this manner one may meditate in one weeke , seuen principall vertues of our Lord and and Sauiour ; as , Sunday Charitie . Munday . Munday , Humilitie . Tuesday , Patience . Wensday , Obedience . Thursday Meekenes . Friday , Pouertie . Saterday , Chastitie .

4. To meditate the Beatitudes , which are eight most goodlie vertues , considering three thinges vpon each Beatitude .

1. The sentence it selfe , which hath two points , to wit , the vertue , & the recompence .

2. How much this vertue hath shined in our B. Sauiour .

3. How far I am from this vertue , and what profite it would bringe mee , if I were owner thereof .

CHAP. XXV . The manner how to meditate , vpon the Creatures .

BY the consideration of the creatures , one commeth vnto a great knowledge and vnderstanding of the Creator : for there is not any creature , how little soeuer hee be , which shewes not the power , wisedome , and great bountie of him that made him . Wherfore , who so desireth well and truly to profite in the spirituall life , let him giue him selfe to the reading of this great and goodly booke of the world , which is alwaies 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 , or in particular , making one Meditation vpon each creature , as , the heauen , the earth , and obseruing alwayes therein , the power , wisdome , and bountie of almightie God .

Furthermore that he accustome him selfe howerly , or at euery occasion , seeing any creature , a beast , a flower , &c. to eleuate his spirite , & to consider who hath made it , & foorthwith he shall finde the three aforesaid vertues and diuine perfections .

Vpon the Creatures in generall .

1. The Creatures of the world , euidently shewe the greatnes of God , Creator thereof .

2. The multitude and varietie of the thinges created , the infinite perfections which are in God .

3. The good disposition and Order of the worlde , the wisedome of God .

4. The profite which the creatures doe bring vnto vs , the Bounty of God .

5. The Beautie of the worlde , the beautie of God .

6. The roundnes therof ( which ▪ hath neither beginning nor ending ) the eternitie of God .

7. The vnitie of the worlde , demonstrateth that God is onely one .

8. The aboundance of good thinges , which we receaue of the creatures , sheweth the liberallitie of God .

9. The stabilitie and Constancy of the world ( continuing alwaies the same ) sheweth that God is immutable , and changeth not .

Vpon each Creature in particular .

1. To consider its beginning , which is God .

2. The ende wherfore such a creature hath bene made , to wit , for the honor of God , and seruice of man .

3. Whereof , & how it ha●h bene made .

4. The qualities , and effectes of the same creature .

CHAP. XXVI . The maner how to meditate the perfections of Almighty God .

FIrst one must haue a Rolle ; these are : Infinite Essence , Power , Wisedome , Bountie , Loue , Mercie , Iustice , Prouidence , Liberallity , Patience , and Meekenesse .

Then one must know and consider the workes and effects which he hath shewed , of such and such a vertue ; The examples & sentences of holie Scripture will greatly serue thereto . As , to know his diuine Essence , to consider the sentence of the Prophet Ieremie , cap. 2. saying , I doe fill both heauen and earth . And Acts 3. In him we liue , mooue , and haue our being . For the Power of almightie God . He spake and they were made : he commanded , and they were created . Psalm . 32. And so of others . Wherefore this meditation , agreeth especiallye to those that are most perfect , and most practised , as well in Holie Scripture , as in spirituall matters : and therefore may be called , the most excellent of all Meditations .

CHAP. XXVII . The manner how to Meditate the Pater noster , & the holie Scripture .

IT is an excellent good manner , & exceeding profitable , to meditate vpon the wordes of Holie Scripture , which are the wordes of Almightie God , and marueilously replenished with diuine mysteries .

The maner how to meditate them , is , to take the first worde of a sentence ( as if it were this ; ) So God loued the World , that hee gaue his only begetten Sonne . Ioh. 3. The first word wherof is So , & to staye him selfe , and to pause vpon the consideration thereof , so long as our soule can finde diuersity of conceits and instructions , gust , and vtilitie therein : & then to passe to the next word after , and to doe the like .

After this maner , one may meditate the Collects and Hymnes of holy Church , & aboue all , our Lordes Prayer , the which for that it was composed immediatly by God himselfe , conteineth in it verie wounderfull mysteries , and ought to be often Meditated and considered , for the great fruits which such Meditation bringeth .

After this diuine Prayer , to Meditate the Aue Maria , Salue Regina , Anima Christi , Veni Creator , Veni sancte Spiritus , Te Deum laudamus &c. And Priests the Holie Canon of the Masse .

CHAP. XXVIII . Of Examen of Conscience .

BEcause examen of Conscience , consisteth principallie in knowinge our faultes ( which is an act of the vnderstanding ) one may very well place it , amongst the species of Meditation .

Now , there are two sortes of examen of Conscience ; the one is called Generall , when one examineth and searcheth foorth al the faultes which he hath committed , by Thoughtes , Words , Works , and Omission , to the end to amend himselfe of al ; and ordinarily is made in the Euening , & containeth sixe points .

1. To render thankes to Almightie God for his Benefites .

2. To aske him grace to know our sinnes , and to amende them .

3. To aske an account of our owne soule , of the sinnes committed that present day : considering all the houres of the day from the Morning , wherein we haue failed , by Thoughtes , Wordes Workes , and Omission .

4. To demaund pardon , for that wherein wee haue offended .

5. To purpose firmelie to amende vs , by the helpe and grace of Almightie God : and to say at the ending , the Pater noster .

The other , is called Particular , and is , when one examineth one only imperfection , wherof one desireth to correct him selfe ; the practise is this .

In the morning being risen , one must incontinently make a stedfast purpose , to keepe him selfe diligently in that day , from such a fault and imperfection , with the helpe and assistance of Almighty God .

After dinner to examine him selfe vpon the fame , sequestringe him selfe a parte , and doing three particular things .

1. To demand an accompte of his owne soule , consideringe all the houres from the morning , how often hee hath fallen into the same .

2. To make so many markes , or streekes with his penne .

3. To purpose a new , to countergard him selfe for the rest of that day .

After supper , to doe the very same ; And to see from day to day , and from one weeke to another , the profite and amendment which one hath made ; alwaies crauing the assistance of almightie God , to inable him to amend himselfe , and excitinge him selfe , to greater amendment .

CHAP. XXIX . That Which hee must doe before Prayer .

FOr final accomplishment of the forme or manner of Prayer , and of all that which hath bene hitherto said , we drawinge and approachinge nowe to an ende , wee will shewe the practise , diuiding the same into three partes , to the end to obserue order , & that one may the better beare it in memorie . And let euery one perswade him selfe , that by how much the better hee shall obserue these instructions and documents , ordinarily , by so much better will prayer succeede with him ; as contrariwise , if he vse not the diligence well to obserue them , so much lesse progresse will he make .

The thing then which is most necessary before Prayer , is , to make a diligent preparation , a doctrine and precept giuen by almightie God himselfe ; and in the auncient Testament also by the Wiseman . ( Eccles. 8. ) saying , to whomsoeuer will present himselfe before his diuine Maiesty , to speak vnto him ; Before Prayer prepare thy hart , and be not as one that tempteth God . As if he said ; It is too much presumption , it is a haynous offence , to come before my Maiestie , without first putting thy selfe in order . And by his Sonne in the new ( Mat. 6. Where hee saieth . ) When thou wilt pray , enter into thy chamber , that is to say , enter within thy selfe , prepare thee wel &c.

This diligence and preparation , consisteth in the doing of sundrie things .

1. One must exactly know the historie , mysterie , or subiect which wee meane to meditate , and the circumstances of the same , as the place , the persons , & other particularities ; for the knowledge of the fact , is the ground of the Meditation : and therefore , one must either read the Text , or a litle refresh the memorie thereof .

2. One must deuide the aforesaid subiect or matter of meditation , into sundrie parcells or parts , which we call points or considerations , to the ende , to consider them one after another . And then also , one must prepare the preludiums and colloquies , conforme to the subiect of the meditation : whereof shall be spoken , in the ensuing Article .

3. It is not so good in meditatinge , to take some meditation made by another all at length , as of S. Bonauenture , Granado , or others : for better it is , that the soule of her selfe doe finde her owne pasture .

4. One must not be weary , either in bodie or minde , when one goeth to prayer , as to haue read or written ouermuch : but for some time before , to leaue al , to finde him selfe fresh and wel , disposed , at the time of Prayer .

5. About one quarter before the houre ( if the prayer be made by day , and the Euening before he goe to bed , for that of the morning ) one must diligentlie foresee and learne by hart , the points of the meditation , & the rest which one hath prepared for this purpose , yea ●and if neede so require ( at the time of prayer , to hould the paper or booke in his hande , the better to remember and meditate one thinge after another .

6. Being layde in his bed , he must briefelie reduce them to memorie ; and arising in the morning , giue and present the first of his thoughts vnto almighty God , & then make him selfe readie , thanking him , and praying vnto him , both with heart & mouth , and thinking vpon the subiect of the Meditation that hee meaneth to make , excite in him selfe a feruent desire to doe it well .

7. About a quarter of an houre before , one must doe that which our Sauiour saith ( in S. Mat. cap. 6. ) Enter into thy chamber &c. Enter into thy selfe , and close the gate against al other affaires and cogitations , consideringe , whether one goeth , and where about : and houlding him selfe so recollected , to attende and expect the houre of Prayer .

8. It is also good to goe to prayer , with a good appetite , that is to say , with inclination & desire to pray . And euen as those who want an appetite , labour to get one , either by doing some exercise , or by sawces , and the like , which procure an appetite : euen so must one seeke for deuotion ( not hauing the same ) either by reading , or by examen of conscience , or lookinge fixedly vpon some sweete and deuout Picture , or doing some Penance , as a discipline , or other mortification ; Moreouer , the more to stirre vp himselfe , he must , going to Prayer , thinke that he goes to a mine of gould or siluer , from whence he may bring , most exceeding treasure .

8. Then , hauing heard the clockes , or the time being arriued , thou shalt take holie water , accordinge to thine ordinarie , to driue awaie the Deuill . Next , thou shalt goe faire and softlie towardes the place where thou oughtest to pray ; and standing one or two steppes off , before thou fallest on thy knees , pause a little , and raise vpp thy spirit on high , consideringe on the one side , the greatnes of Almightie God , & his presence , howe hee looketh vpon thee : on the otherside , thy smalnes , and thy sinnes , and that he attendeth thee , to giue beninge and curteous audience .

10. After this , thou shalt make him an humble and deuout reuerence , setting thy knees vpon the ground , saying wi●h heart and mouth , sometimes the wordes of the Patriarch Abraham , I will speake to my Lord , I that am but dust and others : sometimes those of S. Francis , Lord who art thou , & who am I ?

11. Going to prayer , it will greatly helpe thee ( as in all other thinges ) to recommend thy selfe to thy Angell gardian , and to beseech him that he wil accompany thee , and bringe thee before thy Lord , and to assist thee at that instant , and that he would put back & hinder all distractions , and both pray for thee , and likewise present thy prayers to Almightie God .

12. Thou must be diligent to put in execution these instructions , allwaies notwithstanding without scruple or anxietie , neuer to forget anie thing : for sometimes it chanceth ( especiallie to the most perfect and most habituated ) that without so much preparation , one findeth him selfe prepared , and one presen●ly en●ereth into the wine celler of our B. Lord : 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 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 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 vnderstand how one must make these Preambles , note that the matter of Meditation may be of two sortes , Corporal , as the Natiuitie of our Lorde ; or Spirituall , as Sinne .

The first Preludium , when 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 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 representation ; as for example , to imagine to see our 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 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 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 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 demanded and desired , to wit , our 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 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 God answering her .

As touchinge the second , 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 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 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 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 : notwithstanding , 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 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 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 them 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 ende and cause wherfore the same was done . 5. The effects and vtilities which haue proceeded thereof . 6. One may also consider , the thoughtes & affections , which those persons 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 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 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 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 knowen , and to be explicated , which is , the composition of the bodie ; wherin sundrie thinges are to be noted .

1. That it imports 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 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 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 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 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 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 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 remember to make the Colloquy at the end .

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 : 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 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● in this world , to consider this sentence of Iob. ●cap . 14 , A man borne of a woman &c. And making a meditation 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 example : wilt thou consider and comprehend● something of the glorie of heauen ? Take some similitudes of Banquets , 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 the application of the Senses , which is a thing that doth ayde & further meditation , and are placed onely in those Meditations , 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 per-persons contained in the meditation , their garments , steppes , and all things else appertaining vnto them : but this is 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 meditation , 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 of his Senses , or the ioy , and contentment that our Ladie receaued of our Lord , by her Senses , 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 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 consideration , which 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 , 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 , considering 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 make this vocall Prayer deuoutlie , worde by worde , and to content himselfe therewith , euen 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 considering it a litle , & then to make some mentall 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 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 from 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 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 meditation , 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 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 , 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 the aide of almightie God● Also , wee ought to beleeue , that this commeth not but through our faul●es and offences ; for the which God doth presently punish vs , and humbly 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 conscience , 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 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 with thee , well or ill ; If thou hast had good successe , render thankes to the diuine bounty , 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 diligence , 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 remember himselfe of the meditation in the morning , both in generall , and particularlie of that point which hee had retained , chewing the same a litle , renewing his deuotion , & accomplishing that which the Prophet s●ieth . Reliquiae cogitationis diem festum agent tibi . Psal. 75.

7. He must put in execution , 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 .