The
Introduction
.
HE
that
de●ireth
to
increase
and
go
forward
in
spirituall
life
,
let
him
know
,
that
the
certayne
and
vndoubted
way
to
the
same
,
the
interiour
and
mutuall
commu●●cation
with
Almighty
God
,
per●●rmed
in
the
holy
vse
and
exercise●●
prayer
:
because
in
prayer
vertues
〈◊〉
obtayned
,
conserued
,
and
aug●ented
.
Prayer
(
as
the
Apostle
Sai●●
Iames
saith
)
ascending
vnto
heaue●
before
the
tribunall
seat
of
Almigh●●●od
bringeth
vnto
men
euery
go●●
and
perfect
gift
,
causing
such
a
leag●●
and
vnion
betweene
God
and
the●
that
it
maketh
them
apt
to
receaue
〈◊〉
graces
and
benefits
from
his
〈◊〉
Maiesty
.
Daniell
by
prayer
conuerted
〈◊〉
●●erce
and
hungry
Lyons
into
mee●●
Lambe●
.
Praier
made
the
fire
to
loo●●●is
force
,
being
notable
to
burne
〈◊〉
three
Children
in
the
middest
of
〈◊〉
●●aming
fornace
of
Babylon
.
Pray●●
stayed
the
course
,
&
altered
the
〈◊〉
forme
motion
of
the
heauens
,
giui●●
power
vnto
the
voice
of
man
to
sto●●●nd
detaine
the
Sunne
and
Moon●
and
that
so
many
houres
as
was
n●●cessary
for
obtayning
the
victory
●●gainst
his
Enemies
.
Iacob
throu●●
the
vertue
and
efficacy
of
praye●
preuailed
against
the
Angell
.
Y●●
Prayer
tyed
the
handes
and
infin●●
power
(
if
so
we
may
say
)
of
the
Lo●●
of
Angel●s
:
for
by
the
prayers
〈◊〉
Moyses
Almighty
God
seemed
to
〈…〉
it
●ere
disabled
to
c●astice
&
stri●
●●●ending
people
,
when
he
said
vnto
〈◊〉
seruant
:
Suffer
me
that
my
fury
●ay
be
angry
against
them
;
as
if
he
●ould
say
:
detaine
me
not
with
thy
●●●ayers
Prayer
finally
obtaineth
par●●n
for
whatsoeuer
offences
:
the
Pu●●ican
getteth
remission
of
his
sinnes
,
〈◊〉
the
Prodigall
child
returneth
a●●ine
into
fauour
&
friendship
with
〈◊〉
Father
.
Prayer
therefore
being
so
pro●able
and
necessary
vnto
spirituall
〈◊〉
,
and
containing
w●thall
so
many
〈◊〉
so
great
helps
and
excellencies
,
〈◊〉
we
haue
seene
,
obtaining
by
the
●●●uine
vertue
&
power
therof
what●●euer
it
will
in
heauen
and
earth
,
it
〈◊〉
necessary
that
no
day
passe
(
espe●●ally
with
a
Religious
person
who
●●sireth
perfection
)
without
prayer
,
〈◊〉
that
he
spend
therin
one
or
more
●●ures
.
Some
peraduenture
will
heere
〈◊〉
,
that
although
he
graunt
this
〈◊〉
to
be
both
expedient
and
ne●●ssary
,
yet
not
for
him
who
knoweth
〈◊〉
how
to
pray
,
nor
discourse
ther●●
:
because
considerations
do
not
o●curr●
where
with
to
dilate
and
exten●
his
discourses
,
and
so
his
skeine
〈◊〉
threed
being
cut
off
and
presently
e●●ded
,
therewith
the
gust
and
desi●●
he
had
to
perseuere
in
this
holy
exe●●cise
,
is
also
ended
,
and
he
wearied
for
that
as
it
seemeth
vnto
him
,
〈◊〉
profiteth
not
at
all
,
&
thus
he
leaue●●
it
quite
off
.
To
whome
I
answere
(
and
〈◊〉
is
very
much
to
be
noted
)
that
〈◊〉
such
a
one
should
vnderstand
,
th●●
Prayer
doth
rather
consist
in
affect
and
desires
of
the
Will
,
then
in
di●●courses
and
speculations
of
the
V●●derstanding
;
he
would
not
find
su●●
difficulty
,
nor
yet
be
discouraged
,
〈◊〉
discomforted
so
much
,
●or
woul●
intermit
and
leaue
off
his
prayer
〈◊〉
soone
:
and
much
lesse
,
if
he
kne●
that
(
as
the
directors
and
Maisters
〈◊〉
spirituall
life
doe
obserue
)
great
he●●
is
to
be
taken
,
that
the
speculation
〈◊〉
the
vnderstanding
,
be
not
vsed
i●
e●cesse
,
b●cause
it
doth
greatly
hind●●
the
deuotion
,
prayer
,
&
effect
of
〈◊〉
Will
:
especially
when
we
entertai●●
our selues
with
subtill
and
curio●●
●●nsiderations
.
Whence
it
commeth
to
passe
〈◊〉
experience
teac●eth
)
that
many
●●●es
ignorant
and
vnlearned
per●●ns
,
pray
better
,
and
are
more
de●ut
,
then
those
who
haue
much
●ore
learning
,
and
their
prayer
al●●
often
succedeth
better
,
becaus●●●ey
doe
not
busy
nor
distract
them●●lues
with
curiosities
,
but
forth
with
●●deauour
by
prayer
and
the
first
oc●●rring
considerations
,
to
moue
and
〈◊〉
the
Will
to
affections
,
And
〈◊〉
them
such
humble
and
ordinary
●●nsiderations
,
cause
more
deuotion
●●d
moue
them
more
,
working
in
●●em
greater
effects
,
then
high
and
●●rious
do
in
the
learned
.
Let
vs
bring
an
example
,
see●●g
we
haue
such
plenty
of
them
in
●oly
Scripture
,
where
the
holy
Ghost
●ith
very
plaine
and
common
com●arisons
,
doth
declare
vnto
vs
most
●igh
and
subt●●
thinges
.
As
in
those
●ords
of
the
54.
Psalme
▪
where
th●●oyall
Prophet
sayth
:
Who
will
●iue
me
wings
,
as
a
doue
,
and
I
will
〈◊〉
and
rest
?
And
S.
Ambrose
asketh
the
question
:
Wherefore
the
hol●
Prophet
desiring
to
fl●
,
and
to
ascen●
aloft
,
required
the
winges
of
a
dou●●
and
not
of
other
birds
,
not
withstanding
there
be
others
more
swift
the●
the
doue
.
And
he
thus
answereth
▪
because
he
knew
well
that
to
fly
vp
t●
the
height
of
perfection
,
and
to
pray
well
,
are
fitter
the
winges
of
a
doue
▪
that
is
to
say
,
the
simple
and
right
o●
hart
,
then
those
of
sharpe
and
subtill
vnderstanding
.
Hence
it
●olloweth
,
that
if
ou●
Lord
do
shew
vn●o
thee
this
fauour
,
that
with
a
plaine
and
ordinary
consideration
(
wherof
there
be
many
i●
this
Manuall
,
as
if
by
the
only
consideration
how
God
became
man
,
was
borne
,
layd
in
a
manger
,
and
dyed
vpon
the
Crosse
for
thee
)
thou
art
inflamed
with
his
loue
,
and
with
desire
of
humbling
and
mortifying
thy selfe
,
and
in
this
thou
imploiest
the
whole
houre
;
thou
hast
them
made
a
far
better
prayer
,
and
much
more
profitable
,
then
if
thou
haddst
performed
it
with
many
discourses
,
and
with
high
and
very
learned
considerations
and
conceites
,
for
that
thou
●ast
imploied
and
detayned
thy selfe
〈◊〉
the
very
best
,
and
most
substanti●ll
part
of
Prayer
,
and
in
that
which
〈◊〉
the
end
and
fruite
of
the
same
.
Neither
doth
the
perfection
of
prayer
consist
in
hauing
certaine
sensible
gustes
and
consolations
,
nor
in
●auing
great
and
vnwonted
contem●lation
,
for
this
is
not
in
our
owne
●ower
,
nor
yet
in
performing
the
●aid
acts
with
such
sensible
feeling
:
But
in
this
the
fruite
consisteth
,
that
●hou
arise
from
Prayer
very
humble
●atient
,
obedient
,
indifferent
,
and
mortifyed
.
And
seeing
that
this
is
alwaies
in
our
owne
power
(
the
grace
of
God
presupposed
)
know
,
that
if
●hou
wilt
thy selfe
,
thou
mayst
euer
make
a
good
and
fruitfull
prayer
,
which
is
a
thing
of
very
great
comfort
,
for
those
who
giue
themselues
to
this
holy
Exercise
.
Wherfore
it
seemeth
vnto
me
,
that
hauing
layd
so
good
a
foundation
in
this
Introduction
,
and
sowed
in
so
good
an
earth
(
as
are
the
harte
of
such
as
desire
Perfection
)
so
important
seed
,
we
may
well
hope
t●●gather
(
with
the
Diuine
assistance
)
not
only
,
Fruit
of
thirty
,
but
also
〈◊〉
threescore
,
and
an
hundred
fold
.
Especially
obseruing
the
ensuing
Ad●ertisments
(
it
being
a
matter
of
n●●
small
moment
,
to
performe
our
praye●
in
the
best
manner
)
which
therefor●
must
be
read
with
leasure
,
not
once
,
but
many
tymes
,
and
that
with
attention
and
consideration
,
least
w●
walke
as
blind
men
in
the
way
of
this
holy
Exercise
.
These
Aduertisments
instruct
how
we
ought
to
prepare
our selues
,
how
to
enter
,
continue
,
speake
,
and
treat
with
Almighty
God
in
Prayer
;
they
shew
the
fruite
&
profit
which
thence
is
to
be
gathered
,
of
which
though
some
(
to
the
eyes
of
worldly
iudgment
)
seeme
not
to
be
of
such
importance
,
yet
are
they
such
in
regard
of
the
end
which
is
pretended
,
for
as
much
as
they
dispose
to
the
attayning
of
great
matters
,
without
the
which
we
can
very
hardly
be
recollected
and
deuout
.
And
nothing
is
to
be
esteemed
as
little
,
but
of
great
●oment
,
when
it
is
done
with
intent
●●d
desire
thereby
the
more
to
please
●●d
serue
our
Lord
.
Whereupon
〈◊〉
Holy
Ghost
saith
:
that
he
who
●●●reth
God
,
neglecteth
nothing
,
nei●●er
in
little
,
nor
in
much
:
because
●●at
euery
little
helpeth
and
furthe●●●h
that
which
is
great
,
&
the
great
●●nnot
be
conserued
without
the
●●le
.
THE
I.
ADVERTISMENT
.
How
we
ought
to
prepare
the
matter
for
Prayer
.
●N
the
Euening
before
we
goe
to
bed
,
let
vs
euer
read
one
or
more
points
of
the
meditations
contai●●d
in
this
booke
,
whereof
the
day
●●xt
following
we
are
make
our
●●ayer
.
And
the
better
to
put
away
●ule
&
vnclean
imaginations
,
which
〈◊〉
the
night
,
more
then
at
other
●●●es
the
Diuell
vseth
to
〈◊〉
in
the
●●ansy
,
let
vs
fall
asleep
,
think●●g
●●on
the
aforesaid
Exercise
.
〈◊〉
●e
morning
as
soone
as
we
〈…〉
vs
offer
vnto
God
all
our
though●●
wordes
&
deedes
of
the
day
to
come
This
done
,
we
may
presently
call
to
mind
,
the
points
of
the
Exercise
which
we
read
ouer
night
,
endeauouring
to
imprint
in
our
memory
the
verities
of
our
holy
Faith
:
for
i●
the
vnderstanding
be
occupyed
in
other
extrauagant
imaginations
they
will
be
an
ocasion
of
distraction
,
●loth
,
and
ircksomnes
in
prayer
,
ye●
and
a
cause
sometimes
the
sooner
to
leaue
it
off
.
S.
Bonauenture
,
and
S.
●ho●
Climacus
,
esteeme
this
aduise
v●ry
important
:
and
it
may
well
be
that
from
them
our
Holy
Father
Ignatiu●
had
the
same
,
whome
we
know
both
to
haue
vsed
it
himselfe
,
and
to
haue
●ommended
it
vnto
vs
his
childre●
very
seriously
.
For
we
read
of
him
,
that
not
only
in
his
begi●ning
,
but
also
euen
after
he
was
become
an
old
man
,
he
did
read
&
prepare
his
prayer
ouer
night
,
and
went
to
rest
with
this
care
of
well
performing
the
same
in
the
morning
.
No
man
therefore
is
to
think
,
that
this
thing
only
is
to
●●●ue
for
Nouices
&
yong
beginners
▪
And
generally
this
Holy
Man
,
●ur
B.
Father
,
was
wont
to
say
,
that
●pon
the
obseruation
of
these
&
like
●uises
(
which
he
calleth
Additions
,
〈◊〉
we
Auertisments
)
dependeth
in
●eat
part
the
good
successe
of
prayer
,
●●d
that
we
reap
the
desired
fruit
&
●●ofit
thereby
.
And
we
who
be
his
●●ildren
,
do
proue
very
ordinaryly
,
●●at
when
we
go
well
prepared
,
and
●o
exactly
obserue
these
aduises
,
our
●●ayer
succeedeth
well
;
and
that
it
●lleth
out
contrary
when
we
are
r●●isse
&
negligent
therien
.
THE
II.
ADVERTISMENT
.
How
we
ought
to
prepare
our selues
to
speake
vnto
God
,
in
mentall
Prayer
.
A
Little
while
before
we
enter
into
Prayer
,
let
vs
consider
what
we
go
about
to
do
,
and
●ith
whom
we
are
to
speake
and
〈◊〉
.
For
it
is
the
counsaile
of
the
●oly
Ghost
,
which
saith
,
That
〈◊〉
prayer
we
prepare
our
〈…〉
go●
without
preparation
,
〈…〉
THE
III.
ADVE●TISMENT
.
Of
the
place
conuenient
for
Prayer
.
WH●N
we
will
talke
and
communicate
with
any
friend
of
ours
concerning
matters
of
importance
,
and
wherein
we
receiue
much
contentment
,
we
commonly
take
him
aside
,
or
walke
with
him
into
the
fields
,
or
we
shut
our selues
vp
in
some
chamber
,
where
no
body
may
interrupt
or
hinder
vs
.
After
the
same
manner
it
is
most
expedient
for
him
that
desireth
to
pray
well
,
and
to
conuerse
and
nego●iate
with
Almighty
God
concerning
hi●
saluation
(
which
is
of
more
weight
and
consequence
,
then
any
thing
vpon
earth
)
to
seeke
a
place
most
re●yred
and
quiet
,
where
no
body
may
disturbe
or
hinder
him
.
A
Religious
man
,
if
he
may
make
his
Prayer
in
the
Quite
,
or
Church
,
it
is
better
(
being
in
the
presence
of
the
most
B.
Sacra●ent
)
but
if
this
may
not
be
,
his
Cell
or
Chamber
will
be
best
,
A
secular
per●●n
in
his
Oratory
,
and
if
he
haue
one
,
let
him
procure
to
shut
him●●lfe
into
some
●etyred
place
,
shutting
〈◊〉
windowes
&
doores
of
his
cham●er
,
for
so
Ch●ist
our
Lord
counsai●th
,
saying
:
When
thou
shalt
pray
,
●●ter
into
thy
chamber
,
and
hauing
●●ut
the
doore
,
pray
to
thy
Father
in
●●cret
:
for
with
this
secresy
and
qui●●nes
the
senses
are
more
recollected
,
●nd
the
soule
more
liuely
and
attent
.
●f
this
we
haue
example
in
S.
Anto●y
,
Ars●nius
,
Macarius
,
Pacomius
●nd
other
Saynts
,
in
whose
historie●●e
read
,
that
they
betooke
themselues
●nto
desert
and
solitary
places
,
that
〈◊〉
they
myght
be
the
more
retyred
.
And
we
see
that
our
Lord
him●elfe
(
the
Saint
of
all
Saints
)
did
pra●tise
the
same
;
for
when
he
was
to
●egin
the
preaching
of
his
Ghospell
,
●e
retyred
himselfe
into
the
Desert
,
●emayning
fourty
dayes
and
fourty
●ights
in
prayer
:
and
other
times
he
went
very
often
to
spend
the
night
●nto
the
mountaines
and
gardens
,
where
retyring
himselfe
for
the
time
,
and
leauing
his
Disciples
,
he
set
himselfe
all
alone
to
pray
;
not
for
tha●
his
most
sacred
Humanity
stood
in
any
need
of
a
retired
place
to
pray
in
(
wherein
nothing
could
be
an
impediment
vnto
him
in
that
holy
Exer●ise
)
but
only
to
shew
and
instruct
〈◊〉
what
necessity
we
haue
of
a
retired
&
quiet
place
to
pray
,
with
attention
&
recollection
of
mind
.
And
certayne
it
is
that
if
darknesse
did
not
help
much
vnto
recollection
,
Saint
Antony
the
Abbot
would
not
haue
complayned
of
the
Sunne
,
that
when
it
did
rise
,
it
depriued
him
with
his
beames
and
brightnesse
of
the
quiet
of
contemplation
.
And
although
it
be
true
,
that
to
make
choice
altogeather
of
a
solitary
life
,
is
not
fit
for
all
,
but
rather
for
very
few
;
yet
to
seeke
a
solitary
,
retyred
,
and
quiet
place
to
conuerse
alone
for
some
dayes
with
God
,
and
euery
day
for
the
ordinary
time
of
Prayer
(
whereof
we
now
treate
)
apper●aineth
vnto
euery
one
.
But
let
vs
put
the
case
,
that
we
cannot
haue
any
retired
place
,
nor
any
such
opportuni●y
as
we
speake
of
,
yet
were
not
this
a
sufficient
cause
〈◊〉
say
,
that
we
could
not
,
or
had
not
〈◊〉
such
quiet
place
wherin
to
pray
,
〈◊〉
hath
beene
sayed
:
for
he
that
is
de●●rous
to
pray
,
and
to
adore
God
pre●nt
in
euery
place
,
may
doe
it
in
a●y
place
.
For
not
only
Adam
in
Pa●dise
,
but
Ioseph
in
the
prison
,
Iob
●pon
the
dunghill
,
Daniell
among
〈◊〉
Lyons
,
and
Ionas
prayed
and
●●lessed
God
in
the
Whales
belly
.
And
〈◊〉
read
of
the
holy
Virgin
S.
Ag●es
,
●●at
the
foule
and
vncleane
place
●hereinto
she
was
thrust
,
became
●nto
her
a
house
of
Prayer
.
And
if
●is
be
true
,
as
indeed
it
is
,
it
follow●●h
that
we
may
p●ay
,
honour
,
and
●rayse
God
in
any
place
whatsoeuer
.
THE
IIII.
ADVERTISMENT
.
What
tyme
is
best
for
mentall
Prayer
.
NEXT
after
a
retired
and
secret
place
,
a
conuenient
and
fit
time
is
to
be
procured
for
Prayer
:
and
the
best
time
is
(
as
S.
Bonauen●●re
noteth
)
after
midnight
till
the
●reake
of
day
:
&
out
of
all
this
time
,
we
may
choose
the
houre
of
medi●●tion
,
wherein
the
most
easy
is
the
first
houre
in
the
morning
.
To
which
effect
it
will
be
needful
that
we
lead
〈◊〉
ordered
life
,
going
to
bed
at
such
〈◊〉
houre
,
that
hauing
slept
so
much
as
〈◊〉
necessary
,
we
may
rise
in
due
tyme
:
for
so
we
find
that
when
God
would
visit
his
Saints
&
discouer
vnto
the●
his
sacred
misteries
,
he
vsed
ordinarily
to
make
choice
of
the
night
;
so
h●
did
vnto
Samuel
disclosing
vnto
him
meruailous
secrets
in
the
temple
.
And
to
the
most
glorious
Virgin
sending
vnto
her
his
embassage
from
heauen
by
his
Angell
.
So
to
S.
Ioseph
,
admonishing
him
to
fly
into
Aegypt
.
And
to
the
three
Kings
,
aduising
them
that
they
should
not
returne
vnto
Herod
.
These
,
and
the
like
re●elation●
Almighty
God
doth
vse
to
reueale
by
night
,
as
his
Prophet
sayth
,
which
is
an
euident
signe
that
this
time
is
most
apt
for
the
conuersation
with
God
&
to
contemplate
celestial
thinges
,
fo●
then
with
the
darkenesse
and
silence
of
the
night
,
with
the
repose
&
quie●
of
all
creatures
,
the
mind
is
more
re●ollect
and
attent
.
And
so
confe●●eth
Dauid
,
that
at
midnight
and
in
the
morning
he
rose
to
pray
,
and
to
praise
Almighty
God
:
but
notwithstanding
●hat
this
time
be
most
conueniient
for
●entall
p●ayer
,
yet
if
then
we
cannot
●oe
it
,
we
may
take
any
houre
of
the
morning
or
euening
;
and
if
in
that
●lso
we
be
hindered
,
then
the
neerer
●nto
the
morning
or
euening
the
bet●er
,
and
so
much
more
profitable
●ilbe
our
recollection
:
for
the
neerer
●he
morning
,
the
more
our
spirit●●aue
vigour
and
force
,
the
head
i●●etter
disposed
,
and
the
body
refre●hed
;
and
in
the
euening
,
the
refecti●n
taken
at
noone
doth
less●●inder
▪
●nd
so
we
shall
find
our selues
,
more
●ble
and
ready
to
prav
,
and
more
apt
〈◊〉
endure
and
perseuere
therin
.
THE
V.
ADVERTISMENT
.
Of
the
presence
of
God
,
helping
to
attention
and
reuerence
in
Prayer
.
HAVING
chosen
the
time
and
place
where
we
are
to
pray
〈◊〉
first
of
all
we
are
to
make
the
signe
of
the
Crosse
,
and
ioyning
our
hands
togeather
stand
and
pause
for
the
space
of
a
Pater
Noster
,
then
li●ting
vp
our
hart
,
and
the
powers
of
our
soule
to
heauen
,
●e
are
to
behold
and
as
it
were
to
place
our
selue●
in
the
presence
of
the
liuing
God
,
being
vndoubtedly
there
by
Essence
,
Presence
,
and
Power
:
considering
that
we
are
not
all
alone
,
but
before
that
gr●a●
and
infinite
Maiesty
of
Almig●ty
God
,
then
,
and
there
,
looking
vpon
v●
according
as
●he
great
Prophet
Elias
did
when
he
savd
:
our
Lord
liueth
,
the
God
of
Israel
,
in
whose
sight
I
stand
▪
And
heerewith
quickning
our
fayth
,
let
vs
make
to
this
our
Lord
and
God
(
three
in
person
and
one
in
essence
,
whome
innumerable
Angels
doe
adore
)
a
great
and
profound
reuerence
,
bending
before
him
the
knees
of
our
hart
,
and
body
vnto
the
ground
,
one
,
twice
,
and
thrice
,
adoring
and
worshipping
the
three
diuine
persons
,
first
the
Father
,
then
the
Sonne
,
lastly
the
Holy
●host
.
And
this
humiliation
wherwith
●e
begin
our
Prayer
,
is
not
only
to
●e
exteriour
and
with
the
body
,
but
●lso
interiour
and
with
the
mind
,
en●ring
into
our selues
,
and
considering
that
we
haue
not
any
thing
of
our
sel●es
,
eyther
in
Being
,
Substance
,
or
●alue
,
nor
any
thing
but
innumerable
●innes
,
for
which
we
deserue
euer●asting
payne
and
torment
.
And
this
may
be
an
effectuall
meanes
to
pray
well
,
for
by
this
humiliation
the
iust
become
more
iust
,
and
the
holy
more
●oly
.
Wherof
giue
●estimony
Abra●am
,
Tobias
,
Daniel
,
and
other
Saints
,
of
whome
the
holy
Scripture
●elateth
,
that
they
began
their
praiers
●y
humbling
themselues
▪
And
by
this
●inners
ob●a●ne
mercy
,
and
become
●uit
▪
Manasses
Kind
of
Israel
(
a
great
●inner
)
and
the
Publican
in
the
Gos●ell
,
by
humbling
himself
in
his
Pray●r
,
went
thence
iustified
.
And
so
shall
we
,
●ithout
doubt
,
if
we
humble
our selues
in
like
manner
,
as
we
ought
to
do
.
THE
VI.
ADVERTISMENT
How
,
and
with
what
composition
of
body
we
ought
to
pray
.
THE
composition
of
body
,
〈◊〉
Prayer
,
is
to
be
wa●ghed
,
an●
vsed
according
to
the
health
▪
disposition
,
and
forces
thereof
:
no●
kneeling
if
we
be
in
good
health
an●●ble
,
now
prostrate
vpon
the
ground
▪
sometimes
standing
,
especially
〈◊〉
drowsines
do
molest
and
trouble
vs
,
sometimes
sitting
with
humility
,
〈◊〉
our
indisposition
require
it
,
yet
so
,
that
the
humble
manner
of
our
sitting
,
declare
the
desire
we
haue
not
to
rest
,
but
to
pray
.
For
if
the
body
should
be
in
payne
or
torment
,
we
canno●
haue
the
repose
and
quiet
of
mind
which
is
required
for
this
holy
exer●ise
:
although
sometymes
it
wilb●
good
to
mortify
and
punish
the
body
therein
also
,
not
graunting
all
that
it
asketh
:
especially
if
thereby
we
●●nde
our selues
remisse
,
negligent
,
●nd
distracted
.
We
haue
many
examples
in
〈◊〉
holy
Scripture
of
the
exteriour
re●●rence
which
the
holy
Saints
vsed
in
●●ayer
.
Of
that
great
seruant
of
God
●oyses
it
is
sayd
,
that
to
pray
vnto
●od
in
the
mount
Synai
,
he
did
pro●●ate
himselfe
vpon
the
ground
.
And
〈◊〉
Daniell
,
that
he
prayed
bowing
●oth
knees
vnto
the
ground
.
This
●anner
of
reuerence
did
our
Lord
●●sus
Christ
himselfe
vse
,
in
the
long
●●ayer
made
vnto
his
eternal
Father
〈◊〉
the
garden
,
where
kneeling
downe
〈◊〉
prostrated
himselfe
vpon
the
gro●nd
,
and
it
is
credible
that
he
did
the
●me
other
times
,
as
when
he
●ent
〈◊〉
pray
in
the
mountaines
.
This
example
,
the
Apostles
&
●ther
holy
Saints
haue
followed
.
And
●mongst
the
rest
it
is
recorded
of
S.
●●mes
the
yonger
,
that
through
con●nuall
kneeling
both
by
day
and
●ight
,
his
knee●
became
as
hard
〈◊〉
●●ose
of
a
camell
:
teaching
vs
there●y
the
great
esteem
we
ought
to
ha●●
〈◊〉
exteriour
reuerence
in
Prayer
,
a●
thing
singularly
helping
〈◊〉
●euotion
,
greatly
glorifying
God
▪
〈…〉
meruailous
edific●tion
〈…〉
Neighbours
.
Let
vs
therefore
〈◊〉
procure
to
glorify
him
,
and
edify
〈◊〉
Neighbour
,
when
we
pray
.
THE
VII
.
ADVERTISMEN●
How
we
ought
to
couuerse
and
spe●●
with
God
in
Prayer
▪
THE
manner
to
conuerse
〈◊〉
Almighty
God
in
mental
Pra●er
must
be
not
with
exteriou●
but
interiour
wordes
:
not
long
,
〈◊〉
for
all
the
time
our
P●ayer
enduret●
but
briefe
and
in
few
words
,
acc●●ding
as
our
Bl●ss●d
Sauiour
teache●
〈◊〉
in
the
Ghospell
,
saying
:
Whe●
you
pray
speake
not
much
.
And
S
▪
Augustine
●xpou●ding
this
place
〈◊〉
the
Ghospell
noteth
,
that
it
is
〈◊〉
thing
to
speake
much
,
and
discou●●
with
the
vnderstanding
,
●nd
anoth●●
thing
to
stay
long
in
the
act
of
lou●
a●d
affections
of
the
Will
Whe●fore
the
former
is
that
which
is
to
be
a●●yded
in
Prayer
,
for
that
is
〈◊〉
to
speake
and
prattle
much
:
where●
the
busines
or
nature
of
Prayer
,
●●●sisteth
not
in
many
words
,
〈◊〉
〈◊〉
way
to
negotiate
with
Almigh●●
God
,
to
vse
much
Rhetorike
,
a
●●dance
of
discourse
,
and
curious
●ceits
,
but
rather
by
sighes
,
teares
,
〈◊〉
compunction
of
hart
:
For
although
we
say
nothing
with
our
lips
,
〈◊〉
may
cry
neuertheles
with
our
hart
●Moyses
did
▪
vnto
whom
our
Lord
〈◊〉
:
Why
cryest
thou
vnto
me
?
●hereas
the
Holy
man
said
not
a
〈◊〉
,
but
only
prayed
with
so
great
●●our
and
efficacy
in
his
hart
,
as
〈◊〉
had
cryed
out
aloud
vnto
God
.
We
therefore
in
this
manner
●ght
also
to
make
our
prayer
and
vnto
Almighty
God
,
and
if
per●●enture
heerewith
we
find
our
〈◊〉
distracted
,
being
not
able
with
〈◊〉
discourse
to
prosecute
our
Prayer
〈◊〉
that
quiet
and
repose
we
desire
,
〈◊〉
rather
find
our selues
assaul●ed
〈◊〉
diuers
thoughts
&
distractions
,
●illbe
good
to
make
vse
of
a
re●dy
which
the
R.
Father
M.
Iohn
●●la
giueth
in
one
of
his
spirituall
●●stles
,
saying
:
That
we
m●st
cast
〈◊〉
selues
at
the
feet
of
Christ
,
being
〈◊〉
for
the
fault
,
and
cause
giuen
of
that
distraction
:
And
so
compl●ning
and
lamenting
in
humble
〈◊〉
louing
manner
,
we
may
say
voc●
these
,
or
the
like
wordes
.
How
is
it
possible
,
O
my
Go●
that
thou
wilt
permit
,
that
I
so
〈◊〉
creature
,
and
so
vile
a
worme
,
〈◊〉
in
presence
of
thee
my
Creaour
〈◊〉
Maker
with
so
little
reuerence
,
atte●tion
and
deuotion
,
and
so
much
●●stracted
!
Do
not
permit
so
vnwor●●
a
thing
,
I
beseech
thee
.
Then
〈◊〉
to
thy
soule
,
and
say
vnto
her
:
my
soule
reflect
vpon
thy selfe
,
〈◊〉
what
thou
dost
and
with
whom
〈◊〉
speakest
.
Consider
,
that
perh●●
this
may
be
the
last
houre
that
th●
hast
to
pray
in
,
and
that
this
may
the
last
day
of
thy
life
.
This
done
,
let
vs
returne
our
prayer
againe
and
interiour
co●munication
with
God
,
as
hath
bee●
said
,
and
if
neuertheles
we
can●
cast
off
and
be
rid
of
these
distract●●●
as
being
p●rhaps
the
iust
&
deser●●
chastizement
of
Almighty
God
,
〈◊〉
the
great
and
manifold
sinnes
of
〈◊〉
life
past
,
and
present
negligence
may
say
vnto
him
.
O
my
God
,
I
accept
with
a
〈◊〉
good
will
,
and
do
reioyce
to
〈◊〉
from
thy
hands
this
Crosse
of
〈◊〉
&
drinesse
,
this
distraction
,
●●mfort
,
and
spirituall
solitude
of
〈◊〉
thus
forsaken
of
thee
,
and
left
〈◊〉
selfe
.
And
we
may
be
assured
〈◊〉
patience
and
humility
,
and
this
●ormity
with
the
will
of
Almigh●●●od
,
to
be
a
very
good
Prayer
,
more
acceptable
vnto
his
diuine
●esty
,
then
the
Prayer
would
be
〈◊〉
we
desired
to
make
:
for
sancti●●d
holines
of
life
doth
not
con●●
hauing
the
gift
of
Prayer
,
but
●ing
the
will
of
Almighty
God
.
〈◊〉
if
his
diuine
Maiesty
do
please
●●nduct
vs
by
this
way
,
yet
eue●●ein
we
shall
not
faile
to
become
〈◊〉
and
perfect
,
as
well
as
in
the
o●
THE
VIII
.
ADVERTISMEN●
With
what
force
,
and
attention
〈◊〉
ought
to
pray
.
TO
the
end
that
our
Prayer
〈◊〉
performed
with
recollection
〈◊〉
●ttention
,
it
importeth
〈◊〉
much
,
not
to
take
it
in
hand
as
a
b●
sinesse
of
little
,
or
small
moment
,
●●rashly
but
aduisedly
,
not
sleepily
〈◊〉
drowsily
,
no●
with
a
slow
and
〈◊〉
●art
,
but
with
a
liuely
,
attent
,
〈◊〉
vndaunted
courage
:
for
otherwise
〈◊〉
should
not
be
void
of
fault
,
&
mig●
iustly
feare
the
malediction
and
〈◊〉
of
the
prophet
Ieremy
,
who
saith
Cursed
be
he
that
doth
the
worke●
our
Lord
fr●udulen●ly
.
And
it
is
m●
nifest
that
this
worke
of
God
me●tioned
by
the
Prophet
,
is
Prayer
.
Neither
yet
is
such
and
so
〈◊〉
attention
and
force
to
be
vsed
〈◊〉
prayer
,
as
if
by
force
of
armes
(
as
〈◊〉
may
say
)
we
would
seeme
to
get
〈◊〉
conserue
attention
and
deuotion
:
〈◊〉
so
in
lieu
of
pleasing
&
sweet
milk●
we
should
wring
our
bloud
,
as
〈◊〉
●●●edome
of
God
signifieth
in
th●●uerbes
▪
And
so
this
labour
and
〈◊〉
would
serue
to
no
other
end
▪
〈◊〉
to
breake
and
weary
the
head
,
〈◊〉
ouerthrow
our
health
:
causing
〈◊〉
a
certaine
feare
and
horrour
of
〈◊〉
holy
Exercise
,
the
which
also
we
〈◊〉
then
be
forced
to
intermit
and
〈◊〉
off
in
the
mid-way
,
for
want
of
●ces
to
continue
,
as
they
vse
to
b●●nting
vnto
the
wa●-faring
man
,
●en
●e
maketh
ouermuch
hast
〈…〉
beginning
of
his
iourney
.
Wherefore
to
eschew
these
two
●●remes
,
such
a
moderation
is
to
be
●ed
,
that
neyther
by
ouermuch
stri●g
for
attention
the
head
be
weari●
,
nor
yet
by
ouermuch
carelesnesse
〈◊〉
negligen●●
our
thoughts
be
per●itted
to
wander
without
restraint
:
〈◊〉
one
of
the
things
which
are
wont
trouble
and
hinder
vs
very
much
Prayer
,
are
these
importunate
and
●seasonable
thought●
which
occurre
well
through
our
owne
frailty
,
as
●o
by
the
suggestion
,
subtility
,
and
●alice
of
the
Diuell
,
labouring
to
●nder
our
praiers
and
attention
.
Wherefore
the
remedies
which
〈◊〉
are
to
vse
for
the
ouercomming
of
〈◊〉
with
the
grace
of
God
,
may
be
the
〈◊〉
that
follow
.
First
,
not
to
behold
,
regar●●●
search
into
,
or
fight
against
euery
〈◊〉
of
them
in
particuler
,
but
rather
tu●ning
our
mind
from
them
,
to
〈◊〉
them
away
,
yea
and
making
no
a●count
of
them
,
to
prosecute
and
〈◊〉
on
without
stay
in
our
meditation
〈◊〉
ready
begun
.
The
second
and
most
principa●
remedy
,
must
be
the
true
loue
of
Almighty
God
,
for
therby
is
obtaine●
a
sweet
repose
,
and
deuout
attentio●
in
praier
:
Hereby
with
ease
〈◊〉
vaine
and
fruitlesse
thoughts
are
expelled
and
banished
out
of
the
mind
both
in
,
and
out
of
Prayer
:
For
〈◊〉
Truth
it selfe
saith
,
Where
thy
treasure
is
,
there
is
thy
hart
also
;
that
〈◊〉
to
say
,
whersoeuer
our
loue
and
affection
is
,
and
the
thing
we
much
esteeme
,
there
is
our
thought
:
so
experience
it selfe
teacheth
,
that
whatsoeuer
we
loue
or
desire
much
,
tha●
we
continually
thinke
on
without
labour
or
difficulty
:
yea
and
without
〈◊〉
endeuour
of
ours
,
euen
of
them●●lues
our
thoughts
will
euer
be
run●●ng
vpon
that
which
our
hart
loueth
〈◊〉
desireth
.
Let
vs
procure
therfore
,
with
〈◊〉
our
endeauour
,
to
increase
&
goe
●●rward
in
the
loue
of
God
;
for
by
〈◊〉
much
the
more
we
shall
loue
●im
,
so
much
the
more
easily
shall
〈◊〉
thinke
of
him
,
and
without
la●●●ar
or
difficulty
be
vnited
with
him
.
〈◊〉
thus
with
a
quiet
&
sweet
repose
〈◊〉
may
find
our
desired
attention
&
●●euotion
in
Prayer
.
THE
IX
.
ADVERTISMENT
.
●ow
in
Prayer
we
are
to
passe
from
one
point
to
another
.
WHEN
Almighty
God
shal
mooue
our
Will
with
any
affection
,
through
the
●●●sideration
of
any
one
point
in
that
●●nistery
wheron
we
meditate
,
we
are
●●ot
to
passe
vnto
another
,
but
therin
〈◊〉
we
can
,
to
spend
the
whole
houre
〈◊〉
time
of
our
Pra●er
,
and
so
interrupting
the
discourse
of
our
Vnder●standing
,
it
is
good
to
make
a
paus●●
and
stay
in
some
affection
and
desire●
of
the
Will
,
vntill
we
haue
satisfied
our selfe
therin
,
and
imprinted
it
very
well
in
our
mind
,
because
for
the
spending
of
an
houre
or
more
in
Prayer
,
many
pointes
are
not
necessary
,
nor
variety
of
discourses
and
considerations
:
neither
is
it
needfull
by
and
by
to
passe
from
one
consideration
to
another
,
or
from
one
point
to
another
;
but
finding
one
which
of
it selfe
affoardeth
sufficient
matter
to
worke
vpon
,
abide
sometime
therin
,
weighing
and
pondering
it
with
leasure
&
attention
,
vntill
our
will
be
moued
to
some
affection
of
moment
,
or
admiration
of
such
or
such
a
benefit
,
or
with
some
speciall
desire
of
seruing
our
Lord
,
who
hath
laboured
so
much
to
bestow
that
benefit
vpon
vs
.
And
vpon
this
we
are
to
insist
,
as
long
as
it
shall
endure
,
though
it
be
the
whole
time
of
our
Praier
.
This
is
a
very
important
aduise
,
and
for
such
is
left
by
our
B.
F.
Ignatius
in
his
booke
of
Exercises
,
where
〈◊〉
sayth
:
That
hauing
found
the
●●●ling
and
deuotion
we
desire
,
we
〈◊〉
to
rest
and
stay
there
,
without
an●●●ety
or
care
to
passe
any
further
,
〈◊〉
we
be
satisfied
.
For
this
is
the
end
●hich
we
pretend
and
ayme
at
;
this
〈◊〉
fruit
we
are
to
reap
therein
;
and
●hall●
this
is
the
marke
and
scope
,
●herunto
we
are
to
direct
all
the
me●tations
,
considerations
,
&
discourses
〈◊〉
our
Vnderstanding
.
Neyther
is
it
necessary
that
be●●use
we
haue
prouided
two
or
three
●oints
,
therfore
all
must
needs
be
run
●her
in
our
Meditation
:
for
the
nū●●er
&
variety
of
points
are
set
downe
●ast
matter
of
discourse
be
wanting
,
●nd
that
if
we
should
be
dry
and
litle
●●oued
with
the
consideration
of
a●y
one
point
or
mistery
wherein
we
●editate
,
we
may
passe
to
another
.
And
if
,
notwithstanding
this
,
it
●●ance
that
we
find
our
Will
not
to
〈◊〉
moued
,
all
the
time
being
spent
●ith
passing
from
one
consideration
〈◊〉
another
,
let
vs
not
therefore
afflict
●nd
disquiet
our selues
:
seeing
the
will
of
Almighty
God
heerin
is
fulfilled
,
which
is
the
principall
end
we
are
to
pretend
in
Praier
,
and
not
ou●
owne
gust
and
consolation
.
THE
X.
ADVERTISMENT
.
How
profitable
a
thing
it
is
to
repeate
one
and
the
selfe
same
thing
once
,
or
oftener
.
IT
is
a
matter
of
speciall
moment
,
in
the
consideration
of
the
diuine
mysteries
which
in
this
booke
we
haue
briefly
set
downe
,
not
to
passe
ouer
any
of
them
in
hast
or
sleightly
,
as
hath
beene
said
,
but
by
leasure
,
staying
in
one
&
the
same
point
,
therby
to
ponder
it
throughly
.
For
one
Mistery
thus
well
considered
,
will
profit
vs
more
then
many
superficially
passed
ouer
.
Of
this
our
Lord
and
Sauiour
Iesus
hath
giuen
vs
example
,
who
in
his
Praier
in
the
garden
,
taught
this
manner
of
Prayer
and
perseuerance
in
one
,
and
the
same
thing
.
For
not
content
to
haue
prayed
once
vnto
his
Eternall
Father
,
he
repeateth
the
●●me
the
second
,
and
third
tyme
:
●●ea
and
the
holy
Euangelist
addeth
●●at
towards
the
end
,
longer
then
be●●re
.
And
for
this
,
our
B.
F.
S.
Ignatius
〈◊〉
his
Booke
of
Spirituall
Exercises
,
●oth
make
so
great
account
of
the
re●etitions
,
which
after
euery
Exer●●se
once
,
or
twice
he
ordaineth
to
be
●ade
;
for
that
which
at
the
first
is
●ot
found
,
may
be
afterwards
found
●y
repetition
of
the
same
.
And
so
our
●ord
himselfe
affirmeth
:
He
that
see●eth
findeth
,
and
to
him
that
knoc●eth
,
it
shal
be
opened
.
So
it
hapned
●nto
that
woman
of
Chanaan
,
who
●or
her
perseuerance
in
renewing
oft
●er
petition
vnto
our
Sauiour
,
ob●ained
of
his
Diuine
Maiesty
the
de●●red
health
for
her
daughter
.
So
also
〈◊〉
will
happen
with
vs
in
Praier
,
that
●eturning
thereunto
once
,
or
more
●ften
if
need
require
,
and
for
seuerall
●ayes
renewing
and
perseuering
in
●he
same
consideration
,
we
come
to
●iscouer
more_vnknown
grounds
or
〈◊〉
to
say
better
)
more
heauenly
miste●ies
not
knowne
to
vs
before
.
Much
like
as
entring
into
a
darke
chamber
at
the
beginning
we
see
little
or
nothing
,
but
staying
there
a
while
w●●
come
to
see
that
,
which
we
could
not
see
before
.
THE
XI
.
ADVERTISMENT
.
How
we
are
to
begin
our
Prayer
.
This
is
(
generally
speaking
of
all
those
who
giue
themselues
to
the
practise
of
this
holy
Exercise
)
that
in
the
beginning
and
entrance
therof
they
alwayes
make
for
the
space
of
an
Aue
MARIA
,
the
Praier
commonly
called
Preparatory
,
which
is
as
it
were
a
preparation
to
begin
Prayer
,
saying
thus
:
I
beseech
thee
O
Lord
,
to
direct
this
houre
,
or
time
of
Praier
,
to
thy
greater
glory
;
bestowing
vpon
me
such
plenty
of
thy
grace
,
as
shall
be
necessary
to
performe
it
:
and
I
humbly
offer
vp
vnto
thy
Diuine
Maiesty
whatsoeue●
I
shall
thinke
,
say
,
or
do
,
according
to
thy
holy
will
,
and
as
it
shal
be
most
pleasing
vnto
thee
.
THE
XII
.
ADVERTISMENT
.
How
the
Powers
of
our
Soule
are
to
be
exercised
in
Prayer
.
MENTALL
Prayer
,
whereof
heere
we
treate
,
is
the
worke
of
the
three
Powers
of
the
●oule
:
to
wit
,
of
the
Memory
,
Vn●erstanding
,
and
Will
.
Noting
by
●he
way
,
that
in
euery
Mistery
▪
and
point
we
take
in
hand
,
of
all
the
Me●itations
of
the
books
following
,
we
●re
to
exercise
these
three
powers
in
Prayer
,
in
manner
following
.
First
with
the
Memory
,
we
●re
to
call
to
mind
Almighty
God
our
Lord
,
with
whome
we
speake
,
set●ing
before
our
eyes
the
point
or
Mistery
on
which
we
are
to
medi●ate
,
belieuing
with
a
liuely
faith
the
●ruth
thereof
.
Secondly
with
the
Vnderstan●ing
,
we
are
to
discourse
and
consi●er
those
things
which
best
may
help
〈◊〉
moue
the
Will
,
pondering
and
as
〈◊〉
were
chewing
them
againe
and
a●aine
by
leasure
,
to
the
end
we
may
find
our selues
moued
with
the
vertue
and
fruite
included
therein
.
For
that
which
is
not
well
chewed
,
is
neither
bitter
nor
sweet
:
and
so
ney
ther
Sinne
,
nor
Death
,
nor
Iudgment
,
nor
Hell
it selfe
,
is
bitter
or
loathsome
vnto
the
sinner
,
because
he
doth
not
ruminate
and
chew
these
things
,
but
swalloweth
them
whole
,
running
them
ouer
rashly
,
without
any
mature
consideration
at
all
,
and
little
to
his
profit
.
Hence
it
is
also
,
that
we
take
no
gust
,
nor
haue
any
feeling
in
the
Misteries
of
the
Incarnation
,
Passion
,
&
Resurrection
of
Christ
:
because
we
doe
not
throughly
ruminate
&
chew
them
.
Let
vs
therefore
bruize
and
chew
with
our
Vnderstanding
this
graine
of
mustard
seed
,
searching
out
the
precious
&
diuine
vertue
which
therein
is
hidden
,
that
is
to
say
,
within
this
holy
and
diuine
Mistery
:
and
we
shall
see
by
experience
that
it
doth
not
only
heat
and
bite
vs
,
but
also
prouoke
and
cause
in
vs
teares
of
deuotion
.
Thirdly
,
with
the
Will
,
we
are
●o
draw
out
of
that
consideration
●undry
affections
,
some
belonging
to
●ur
selues
,
and
others
to
Almighty
God
:
for
example
,
Detestation
of
our
●elus
in
regard
of
our
offences
against
God
,
Sorrow
for
our
sinnes
,
the
Loue
●f
God
and
his
diuine
Precepts
,
the
●iuing
of
thanks
for
benefits
and
fa●ours
receaued
,
Desires
of
true
and
●olide
vertues
,
&
of
imitating
Christ
●esus
our
Lord
in
those
which
he
ex●rcised
in
his
most
holy
life
:
to
wit
,
●n
Charity
,
Mercy
,
Humility
,
Pati●nce
,
Meeknes
,
and
Pouerty
,
and
so
●n
all
the
rest
:
Neglect
&
Contempt
●f
all
that
the
world
esteemeth
and
●oueth
,
seeing
the
small
account
this
●ur
highest
Lord
made
of
them
in
his
●ife
and
death
:
great
longing
and
fer●ent
desires
to
suffer
,
and
shed
our
●loud
for
his
diuine
honour
,
ponde●ing
with
attention
and
leasure
in
e●ery
Mistery
,
some
one
of
these
ver●ues
,
vntill
we
imprint
and
settle
in
●ur
Will
an
earnest
desire
to
obtaine
〈◊〉
.
And
these
be
the
acts
which
we
●re
to
exercise
with
the
power
of
our
Will
,
in
the
consideration
of
the
life
&
Passion
of
Iesus
Christ
our
Sauiour
,
therby
to
come
to
the
true
imitation
of
his
most
perfect
vertues
.
And
this
third
of
our
Will
is
the
principall
,
&
that
wherin
we
ought
to
make
most
stay
,
as
a
thing
whereof
most
reckoning
is
to
be
made
in
Prayer
;
this
being
alwaies
in
our
power
to
perform
,
how
dry
soeuer
wee
be
,
or
full
of
desolation
.
All
these
,
and
the
like
affections
and
desires
of
true
and
solid
vertues
,
we
must
put
in
practise
,
so
that
we
may
profit
our selues
in
some
of
them
by
one
Meditation
,
and
in
some
by
another
,
according
as
the
matter
of
Meditation
shall
require
.
THE
XIII
.
ADVERTISMENT
.
The
fruit
which
is
to
be
gathered
out
of
Prayer
.
IT
is
a
thing
of
speciall
moment
,
and
which
maketh
much
to
the
purpose
,
that
before
we
begin
our
Prayer
,
we
forsee
&
know
the
fruit
which
we
ought
to
gather
thereof
.
For
it
is
to
be
presupposed
,
that
we
●o
to
seeke
remedy
for
our
spirituall
●ecessities
,
to
obtaine
victory
of
our
●assions
,
and
peruerse
inclinations
,
〈◊〉
procure
sorrow
for
our
sinnes
,
to
●●ote
out
vices
,
to
plant
vertues
,
to
●●bdue
all
difficulties
which
may
oc●urre
in
the
way
of
vertue
,
weighing
●●rst
with
our selues
:
and
very
seriou●●y
,
what
is
the
greatest
spirituall
ne●essity
we
haue
,
what
is
that
which
●indereth
most
our
progresse
in
ver●●e
,
and
that
which
assaulteth
most
●ur
soule
.
And
this
is
that
we
ought
●articulerly
to
forethinke
,
&
haue
in
●readinesse
,
therein
to
insist
,
and
to
●btaine
that
our
desire
in
Praier
.
●s
if
we
find
our selues
to
want
the
●ertue
of
patience
,
thither
to
direct
●ur
considerations
,
for
the
attayning
●f
a
true
desire
to
suffer
and
endure
●r
the
loue
of
God
thinges
painfull
,
●nd
contray
to
our
liking
.
If
our
●hiefest
want
be
Charity
,
then
to
●ake
firme
purposes
,
to
shew
our
●●lues
affable
,
courteous
,
and
sweet
●nto
our
neighbours
,
not
to
contri●ate
,
or
do
them
any
harme
,
but
ra●her
all
the
good
we
can
&c.
For
it
were
a
great
folly
&
deceit
for
one
when
he
goeth
to
prav
,
to
lay
hand
vpon
that
which
first
offereth
it selfe
,
and
not
that
whereof
he
hath
most
need
.
For
we
see
the
sicke
person
going
to
the
Apothecaries
shop
,
doth
not
so
,
but
maketh
choice
of
that
which
is
most
to
the
purpose
for
the
curing
of
his
infirmity
.
So
we
see
that
blind
man
in
the
Ghospell
to
haue
done
,
who
went
to
our
Sauiour
,
crying
and
beseeching
him
to
haue
mercy
on
him
,
whome
when
our
Lord
asked
,
what
he
would
haue
him
to
do
vnto
him
,
he
forhwith
represented
vnto
him
his
greatest
necessity
,
and
that
wherin
he
receaued
most
affliction
,
which
was
the
want
of
sight
,
and
of
this
therfore
he
craueth
remedy
.
So
that
we
see
,
he
did
not
demannd
any
other●thing
,
whereof
he
had
also
need
.
for
he
did
not
say
,
Lord
,
Bestow
a
garment
on
me
,
for
I
am
poore
:
giue
me
necessaries
to
maintaine
me
for
I
am
in
need
:
these
thinges
he
did
nor
beg
,
but
all
the
rest
omitted
,
he
imploreth
remedy
for
his
greatest
necessity
.
After
this
manner
we
see
the
holy
Prophet
Dauid
to
haue
done
,
for
he
directed
his
Prayers
to
obtaine
that
which
he
desired
,
and
had
most
●eed
off
,
and
so
he
sayth
in
one
of
his
●psalmes
:
One
thing
I
haue
asked
of
our
Lord
,
this
will
I
seeke
for
,
and
procure
vntill
I
obtaine
it
.
Euen
so
we
ought
to
doe
in
our
Praiers
to
Almighty
God
,
insisting
&
perseuering
therin
vntill
we
obtaine
.
And
hauing
once
preuayled
against
that
vice
,
pas●ion
,
or
bad
inclination
which
did
most
●fflict
and
molest
vs
,
then
are
we
to
●all
in
hand
with
another
,
&
thus
in
●ime
we
shall
subdue
and
cut
off
the
●eads
of
them
all
with
the
sharpe
&
●iercing
sword
of
Prayer
.
But
heere
it
seemeth
vnto
me
●hat
some
will
doubt
and
say
:
How
is
●t
possible
for
me
to
apply
this
point
of
Prayer
,
&
mistery
which
I
medi●ate
,
and
wherin
the
charity
of
Christ
●nd
his
loue
towardes
me
doth
most
●ppeare
,
and
wherein
his
greatnesse
●nd
goodnesse
is
most
apparent
,
to
●he
necessity
I
haue
of
humility
,
pati●nce
,
purity
,
and
other
vertues
:
And
how
(
when
thinking
on
the
glorious
misteries
of
Christ
)
can
I
haue
sorrow
for
my
sinnes
,
and
in
his
dolorous
and
painefull
passage
,
ioy
,
and
spirituall
contentment
?
Wherto
I
answer
two
thinges
:
the
first
,
that
it
cannot
be
denied
,
but
that
some
Mysteries
are
more
to
the
purpose
then
others
,
to
gather
the
fruit
of
some
vertues
more
then
they
be
for
others
.
Let
vs
put
an
example
:
In
the
birth
of
the
child
Iesus
,
who
doubteth
but
that
the
humility
&
pouerty
which
Christ
there
did
practise
and
experience
in
his
owne
person
,
do
shine
most
bright
,
and
are
most
eminent
in
that
mistery
.
In
the
crowning
with
thornes
,
the
contempt
of
worldly
honour
.
In
the
whipping
at
the
piller
,
the
mortification
of
the
flesh
:
and
in
the
mystery
of
the
Crosse
,
the
humility
,
patience
,
and
obedience
which
Christ
exercised
,
suffering
himselfe
to
be
nayled
thereunto
.
The
second
thing
is
,
and
that
of
much
importance
to
be
knowne
,
that
vpon
whatsoeuer
point
or
mystery
we
meditate
,
we
may
apply
it
to
●he
vertues
we
haue
most
need
of
,
&
〈◊〉
most
for
our
purpose
;
for
that
the
●onsideration
of
euery
one
of
them
is
〈◊〉
certaine
diuine
Manna
,
which
tast●th
to
euery
one
according
to
his
de●ire
.
If
we
will
that
it
tast
of
humility
,
●hen
of
humility
the
consideration
of
●innes
,
of
hell
,
&
of
death
will
sauour
●nd
tast
.
If
of
patience
,
and
the
loue
●f
God
,
hereof
the
Passion
and
Re●ection
of
Christ
will
tast
,
being
euery
where
full
of
motiues
for
the
one
,
〈◊〉
incitements
to
the
other
.
If
of
po●●erty
and
mortification
of
the
flesh
,
●nd
so
of
all
the
rest
,
the
most
holy
●fe
of
our
Lord
Iesus
will
affoard
vs
●atter
for
our
spirituall
gust
in
ech
●ne
abundantly
.
But
let
vs
see
the
●ractise
of
this
,
declaring
it
by
some
●ew
examples
.
Put
the
case
we
meditate
vpon
●ome
part
of
the
Passion
,
and
Paines
●f
our
Sauiour
,
&
would
draw
ther●ut
desire
and
affection
of
ioy
and
●pirituall
gladnes
:
Consider
to
this
●nd
,
and
reflect
vpon
the
exceeding
●reat
glory
and
praise
which
through
●●ese
paines
and
ignominies
did
arise
vnto
God
both
in
heauen
and
earth
,
and
the
infinite
good
of
grace
and
glory
which
by
meanes
of
the
sufferings
and
labours
of
Christ
,
were
purchased
for
mankind
;
and
heerat
we
may
reioice
,
therein
fulfilling
the
counsayle
of
the
Apostle
:
Reioice
in
our
Lord
alwaies
.
If
we
meditate
vpon
the
glorious
Resurrection
of
Christ
our
Lord
,
and
desire
to
haue
sorrow
for
our
sinnes
;
Consider
that
this
our
Lord
doth
therefore
rise
againe
,
to
bestow
on
vs
the
life
of
grace
,
deliuering
vs
from
the
death
of
sinne
;
and
by
the
beauty
of
the
glorious
life
which
he
promiseth
in
this
spirituall
Resurrection
,
we
may
gather
the
lothsomnesse
and
deformity
of
the
death
of
sinne
,
from
which
,
by
his
death
,
he
deliuered
vs
.
And
thus
we
may
mooue
our selues
to
abhor
and
detest
a
thing
so
vgly
as
sinne
is
,
and
to
loue
and
imbrace
the
beauty
&
seemlinesse
of
grace
.
If
meditating
on
the
Ascension
of
our
Sau●our
,
we
desire
to
reape
the
fruit
of
patience
,
let
vs
see
how
well
〈◊〉
eternall
Father
rewarded
his
most
〈◊〉
Sonne
,
for
the
paynes
he
suffered
〈◊〉
his
loue
,
that
we
may
like
wise
●●ue
patience
in
ours
.
Finally
,
if
thinking
vpon
the
●●ost
holy
lyfe
of
Christ
,
we
would
be
●●ued
to
the
contempt
of
the
world
:
●hold
the
little
reckoning
he
made
the
honours
and
vaine
estimation
●●●erof
,
&
that
the
glory
which
ought
be
esteemed
,
is
the
Eternall
,
which
●●●rist
our
Lord
hath
and
doth
com●unicate
vnto
his
.
But
now
,
all
this
supposed
●●ich
hath
bin
said
,
that
which
here●●maketh
most
for
our
purpose
,
is
,
〈◊〉
light
and
direction
of
the
holy
●●ost
,
who
in
what
mystery
soeuer
〈◊〉
shall
meditate
,
will
best
suggest
〈◊〉
graunt
vnto
vs
the
feeling
of
the
●●rtue
we
most
pretend
,
and
which
it
●●houeth
vs
most
to
seeke
for
,
and
〈◊〉
obtaine
at
his
holy
hands
.
THE
XIIII
.
ADVERTISMENT
▪
Of
Iaculatory
Prayers
to
be
made
〈◊〉
in
,
and
out
of
Meditation
.
IT
is
a
very
good
remedy
to
exe●●cise
and
stir
vp
the
soule
that
pray●eth
,
as
well
in
time
of
distractio●●
and
dri●esse
in
meditation
,
as
to
co●serue
deuotion
in
the
rest
of
th●
day
,
to
walke
alwaies
as
in
the
presence
of
Almighty
God
,
and
no
less●
for
such
as
haue
not
health
to
pray
〈◊〉
medi●ate
,
to
vse
some
short
paye●●
or
iaculatory
aspirations
,
which
are
〈◊〉
if
one
should
cast
a
dart
or
shoot
〈◊〉
arrow
of
seruent
affection
vnto
he●●uen
,
crauing
of
Almighty
God
〈◊〉
few
words
his
diuine
loue
,
his
gra●●
or
some
vertue
whereof
he
standet●
most
in
need
:
&
as
it
were
represe●ting
and
laying
before
his
maiesty
his
owne
weaknesse
,
asking
humbl●
remedy
therof
,
or
victory
ouer
som●●
vice
,
from
which
he
most
desireth
〈◊〉
be
freed
.
The
practise
of
these
sho●●
prayers
,
is
as
solloweth
.
●
my
God
,
that
I
could
alwayes
●e
thee
!
●
that
I
could
perfectly
obey
thee
!
●
that
I
could
alwaies
serue
thee
!
●
that
I
neuer
had
offended
thee
!
●●at
I
could
see
my self
free
from
〈◊〉
,
or
that
imperfection
!
●
that
I
could
obtaine
this
or
that
●●●ellent
vertue
!
Giue
me
o
Lord
,
purity
of
soule
,
●●●nility
of
hart
,
pouerty
of
spirit
.
Pardon
my
sinnes
,
O
my
Rede●●●
,
for
they
are
many
,
and
haue
〈◊〉
on
me
.
●
King
of
heauen
,
and
beauty
of
●●gels
,
how
late
is
it
that
I
come
to
●●wthee
.
O
Lord
that
I
knew
thee
&
knew
〈◊〉
selfe
!
●ermit
not
,
o
Lord
,
that
euer
I
be
●rated
from
thee
.
Graunt
me
,
O
my
Strengh
,
my
〈◊〉
,
my
spouse
,
that
I
may
entierly
〈◊〉
thee
.
Giue
me
,
O
Lord
,
grace
alwaies
●erseuere
in
vertue
&
to
do
wor●●●
pennance
for
my
sinnes
.
This
manner
of
Prayer
is
briefe
and
easy
for
all
,
and
from
whence
gathered
much
spirituall
profit
bei●●
done
with
affection
,
and
deuotio●
as
holy
King
Dauid
did
,
who
ha●●
left
the
same
written
,
&
iterated
●●ny
times
in
his
Psalmes
.
Of
this
example
,
those
holy
Mo●●kes
of
Aegypt
made
their
benefit
,
whome
S.
Basil
and
Cassian
affir●
that
wilest
they
laboured
with
th●
handes
,
they
did
also
pray
most
〈◊〉
of
the
day
.
Wherefore
if
we
also
〈◊〉
accustome
our selues
to
this
holy
●●●●rcise
,
we
shall
performe
that
con●●nuall
Prayer
,
which
our
Sauiour●
quireth
in
the
Ghospell
,
where
sayth
by
Saint
Luke
:
It
be
houeth
alwaies
to
pray
,
and
not
to
be
wea●●
For
what
better
Prayer
may
there
then
to
be
always
desiring
the
grea●
honour
of
Almighty
God
,
and
〈◊〉
waies
conforming
our
Will
with
will
,
hauing
no
other
will
nor
nill●
the
will
or
nill
of
Almighty
God
.
〈◊〉
is
(
as
Saint
Paul
sayth
)
to
begin
to
Cittizens
of
the
Saints
,
and
the
●●mesticall
people
of
God
.
This
is
〈◊〉
be
as
were
those
happy
men
who●
●
.
Iohn
did
see
,
and
sayth
of
them
:
●hey
had
the
name
of
God
written
〈◊〉
their
forehead
,
which
is
the
conti●ual
memory
&
presence
of
God
.
For
●●eir
conuersation
now
is
not
in
earth
●ut
in
heauen
.
And
to
the
end
that
〈◊〉
also
,
may
be
so
,
and
in
such
mea●●re
as
in
this
life
we
can
performe
,
〈◊〉
vs
make
vse
of
these
Iaculatory
●rayers
,
and
aspirations
,
in
our
me●●tations
,
and
in
other
times
of
the
〈◊〉
,
yea
and
in
the
middest
of
our
●●cupations
and
busines
.
Neither
is
it
to
be
vnderstood
,
●●at
all
those
before
set
downe
are
〈◊〉
to
be
vsed
,
but
whatsoeuer
o●ers
like
vnto
them
,
yea
&
such
are
●ont
to
be
better
&
of
more
efficacy
,
●hich
moued
by
God
we
conceiue
〈◊〉
frame
by
our selues
,
although
●●th
wordes
lesse
proper
,
and
not
so
●ell
ordered
.
And
be
assured
that
by
●is
compendious
and
short
way
.
●●th
easy
and
profitable
,
in
time
we
●ay
attaine
vnto
great
sanctity
of
〈◊〉
.
THE
XV.
ADVERTISMENT
▪
Of
the
speach
,
or
Colloquy
which
is
〈◊〉
be
made
at
the
end
of
Prayer
.
THE
Holy
Ghost
saith
in
th●
Booke
of
Ecclesiastes
,
that
th●
end
of
Prayer
is
better
th●●
the
beginning
.
And
the
reason
is
,
fo●
that
then
the
hart
is
supposed
to
〈◊〉
inflamed
with
meditation
,
and
〈◊〉
soule
mooued
,
taught
,
and
eleuate
with
the
light
,
&
heauenly
wisdom
communicated
vnto
her
by
God
〈◊〉
Prayer
;
so
as
then
is
the
proper
tim●
of
Colloquy
to
speake
and
conue●●
familiarly
with
God
,
&
the
time
al●●
of
petition
,
&
request
of
that
what
〈◊〉
desire
.
And
the
sayd
Colloquies
〈◊〉
to
be
made
according
to
the
matt●●
which
then
we
haue
meditated
,
spe●●●
king
some
times
mentally
,
sometim●
vocally
,
with
the
eternall
Father
,
〈◊〉
with
his
most
holy
Sonne
Iesus
.
For
example
,
If
the
matter
of
meditation
hath
beene
ioyfu●
let
vs
reioyce
with
the
eternal
Fath●●
giuing
him
thankes
for
that
by
〈◊〉
●eanes
and
merits
of
such
a
Sonne
●e
hath
communicated
vnto
vs
such
●aces
,
fauours
,
&
benefits
.
If
it
be
〈◊〉
the
pains
&
troubles
of
the
Sonne
〈◊〉
Almighty
God
,
we
ought
to
grieue
〈◊〉
haue
Compassion
,
because
he
〈◊〉
sustayned
such
and
so
great
affli●ions
for
so
vile
and
base
creatures
〈◊〉
we
are
.
And
after
this
manner
con●rmably
vnto
the
matter
,
the
sayd
●●each
or
Colloquy
is
to
be
made
,
&
●ere
with
conclude
our
Prayer
for
●at
tyme
.
This
is
likewise
the
time
to
aske
not
●nly
for
our selues
but
for
others
also
〈◊〉
whom
we
haue
obligation
,
whose
〈◊〉
,
health
,
and
saluation
we
desire
,
●eseeching
our
Lord
,
to
graunt
them
is
grace
and
loue
,
that
th●y
may
liue
●●nd
dye
therein
.
This
is
the
time
to
●ke
for
the
peace
,
increase
,
and
con●ruation
of
the
Church
,
and
for
●●ose
which
be
in
mortall
sinne
,
that
God
will
please
to
haue
mercy
on
●●em
,
&
bring
them
to
a
better
state
.
●inally
this
is
the
time
to
commend
into
Almighty
God
all
those
which
●●emember
vs
,
and
haue
commended
themselues
vnto
our
Prayers
.
THE
XVII
.
ADVERTISMENT
.
Of
the
care
in
obseruing
these
Aduertisments
,
and
of
the
purity
of
conscience
requisite
for
Prayer
.
HE
that
beginneth
to
vse
mentall
Prayer
,
ought
not
to
afflict●
and
discomfort
himselfe
in
respect
that
the
Aduertisments
and
Rul●
we
haue
heere
prescribed
for
the
better
practising
of
mentall
Prayer
be
so
many
&
diuers
:
for
it
is
cleare
that
as
the
soule
entring
into
the
body
,
of
it selfe
is
sufficient
to
informe
,
animate
,
and
quicken
all
the
members
,
exercising
therin
all
the
offices
&
functions
of
life
,
notwithstanding
they
be
many
and
sundry
:
euen
so
the
grace
of
the
Holy
Ghost
entring
into
a
soule
,
is
alone
sufficient
to
make
it
performe
all
the
offices
of
〈◊〉
spirituall
life
.
For
by
Prayer
,
out
Vnderstanding
is
illuminated
;
Praier
instructeth
and
teacheth
vs
whatsoeuer
we
haue
to
doe
.
Prayer
moueth
the
will
,
with
all
the
interiour
facultyes
which
depend
thereon
:
Praier
●●ally
doth
facilitate
and
make
easy
●hatsoeuer
difficulties
doe
,
or
may
●●cure
in
this
holy
Exercise
,
making
〈◊〉
way
so
plaine
and
easy
,
that
we
●eed
not
feare
them
.
But
if
perchance
it
should
hap●en
,
that
setting
our selues
to
Praier
〈◊〉
forget
to
obserue
this
order
,
or
●●isse
in
some
of
these
Aduises
,
and
●●●les
.
As
for
example
,
if
we
forget
to
●ake
in
the
beginning
those
three
●umiliations
aforesayd
,
or
to
make
〈◊〉
Preparatory
Prayer
,
and
to
put
●ur
selues
in
presence
of
God
&c.
●●t
vs
not
therfore
trouble
and
dis●uiet
our selues
,
for
our
intentions
&c
●ndeauour
only
was
,
and
is
,
to
teach
●uery
one
that
which
is
best
&
most
●rofitable
:
which
supposed
,
albeit
●e
sometimes
misse
in
one
thing
or
o●her
,
we
do
not
therefore
loose
the
●●uit
of
our
Prayer
:
for
the
infinite
●oodnes
and
liberality
of
God
is
not
●yed
to
these
rules
,
neither
will
he
●herefore
omit
to
visit
vs
with
his
di●ine
grace
.
And
wheras
one
of
the
thinges
which
is
chiefly
required
in
Prayer
,
is
the
purity
of
Conscience
,
wherof
Almighty
God
speaking
by
S.
Matthew
sayd
:
Blessed
are
the
cleane
of
hart
,
for
they
shall
see
God
.
Therefore
is
it
certaine
,
that
how
much
the
more
any
shall
purify
,
and
cleanse
themselues
,
so
much
the
more
they
shall
see
and
enioy
him
.
And
because
this
purity
of
Conscience
is
by
no
other
way
better
gotten
,
and
preserued
,
then
by
the
dayly
examination
of
the
same
,
togeather
with
the
act
of
of
contrition
:
I
haue
thought
good
to
set
downe
in
this
place
the
manner
of
performing
it
euery
night
for
the
space
of
a
quarter
of
an
houre
before
we
go
to
rest
:
and
this
done
we
are
to
prepare
our selues
for
the
meditation
of
the
day
following
,
by
reading
the
point
,
or
points
of
the
Exercise
.
THE
EXAMEN
OF
our
Conscience
.
THE
examen
of
our
Conscience
that
it
may
be
done
well
,
must
consist
in
the
fiue
points
following
heere
briefly
declared
.
The
first
〈◊〉
,
to
giue
thankes
vnto
Almighty
●od
for
the
benefits
receaued
at
his
●ost
liberall
hand
;
to
wit
,
for
that
he
●ath
created
,
redeemed
,
and
conser●ed
vs
,
and
hath
made
vs
Christians
:
●nd
chiefly
for
those
which
he
hath
●one
vnto
vs
in
particuler
,
for
which
〈◊〉
owe
vnto
such
a
most
liberall
●ord
speciall
gratitiude
.
The
second
is
,
to
aske
of
his
di●●ne
Maiesty
light
&
grace
,
to
know
〈◊〉
amend
the
faults
committed
a●inst
him
that
day
.
The
third
is
,
to
bethinke
our
●●●ues
,
&
diligently
to
examine
from
●●ure
to
houre
,
since
the
morning
〈◊〉
did
rise
,
vntill
that
present
tyme
,
〈◊〉
our
thoughts
,
wordes
,
and
deeds
,
●hat
we
haue
done
,
spoken
,
or
hath
●●●ssed
in
our
mind
.
The
fourth
is
,
to
render
harty
●ankes
vnto
God
our
Lord
for
all
〈◊〉
good
which
we
shall
perceiue
to
●ue
done
,
not
attributing
vnto
our
●●●ues
(
being
so
bad
as
we
are
)
any
●●od
thing
of
those
which
we
haue
one
,
but
vnto
God
who
moued
vs
to
do
them
.
The
fifth
and
last
is
,
to
be
sory
with
all
our
hart
for
the
offences
we
shall
discouer
in
our selues
,
committed
against
so
good
a
Lord
,
crauing
pardon
for
them
.
And
so
finally
(
firmely
proposing
through
the
assistance
of
his
diuine
grace
to
amend
)
let
vs
repeate
this
Act
of
Contrition
to
obtaine
pardon
for
our
sinnes
.
O
my
Lord
Iesus
Christ
,
true
Go●
and
Man
,
my
Creatour
and
Redeemer
,
thou
being
whome
thou
art
,
&
for
that
I
loue
thee
aboue
all
things
;
I
am
sory
with
all
my
hart
that
I
haue
offended
thee
.
And
heere
I
firmely
purpose
neuer
to
sinne
any
more
,
&
to
auoid
all
occasions
of
offending
thee
:
as
also
purpose
to
confesse
and
fulfill
the
pennance
enioyned
m●
for
the
same
.
And
in
satisfaction
ther●
of
,
I
offer
vp
vnto
thee
thine
own●
sacred
Passion
,
the
merits
of
thy
〈◊〉
Mother
the
Virgin
Mary
,
&
of
all
th●
Saints
,
and
all
my
workes
,
labours
and
paines
,
yea
and
my
whole
life
▪
And
I
trust
in
thy
infinite
goodnes
〈◊〉
mercy
,
that
by
the
merits
of
thy
mo●●
●recious
Bloud
and
Passion
,
thou
●ilt
forgiue
me
all
my
sinnes
,
and
●estow
vpon
me
such
plenty
of
thy
●race
,
as
there
with
I
may
be
able
to
●●ead
a
holy
life
,
and
perfectly
to
serue
●hee
vnto
the
end
.
Thus
we
are
to
make
our
Exa●en
with
all
care
and
diligence
euery
●ight
;
the
good
and
manifold
fruits
●hereof
are
such
and
so
admirable
,
●●at
they
cannot
be
worthily
decla●ed
.
For
by
this
Examen
we
cut
off
●ll
culpable
ignorance
,
and
free
our
●elues
from
hidden
sins
which
thence
●o
arise
,
and
do
that
which
is
in
vs
●o
know
the
truth
,
the
which
Al●●igty
God
doth
also
the
rather
dis●lose
vnto
vs
.
By
this
Examen
we
●ulfill
those
Commandements
and
Counsels
of
Christ
,
so
earnestly
and
●ften
repeated
by
him
in
the
Ghospel
●aying
:
Watch
and
pray
,
because
you
●now
not
the
day
and
houre
of
your
●●eath
,
nor
of
your
iudgment
.
Be
you
●eady
,
for
that
,
what
houre
you
●hinke
not
,
the
Sonne
of
man
will
●ome
to
call
you
vnto
his
diuine
●udgement
.
By
this
Examen
we
keep
watch
ouer
our selues
,
escaping
the
danger
and
obligation
of
sinnes
past
,
freeing
our selues
from
those
to
come
.
By
this
we
prepare
our
soule
and
conscience
for
death
,
though
euen
that
night
it
should
ouertake
vs
,
&
catch
vs
at
vnawares
(
a
thing
very
possible
and
perhaps
to
befall
vs
)
as
it
hath
happened
vnto
many
others
.
And
it
may
happen
that
one
dying
on
a
suddaine
,
if
he
had
not
examined
himselfe
well
,
he
had
been
lost
and
condemned
for
euer
,
wheras
hauing
examined
himselfe
with
contrition
and
sorrow
for
his
sinnes
,
he
is
saued
eternally
.
That
heerby
we
may
see
how
much
a
diligent
care
importeth
in
this
busines
,
and
withall
the
great
domage
which
may
befall
vs
,
if
we
neglect
to
do
it
euery
day
.