# A golden treatise of mental prayer/prayer

CHAPTER V.
OF SIX THINGS NECESSARY TO PRAYER.
These are the exercises and meditations, Christian reader, wherewith, every day, thou mayest feed thy soul, which if thou dost rightly use, thou wilt never want matter to busy thy mind devoutly. But thou must note, that meditation, if it be well performed, ought to consist of six parts; some of which, go before, others follow, mental prayer.
First, before we apply ourselves to meditation, it is necessary, that our mind and soul be diligently prepared to this holy exercise; as these strings of an instrument, except they be before-hand well-tuned, will never make a pleasant melody.
After preparation, ought to follow the reading of some holy mystery, according to the distribution of days in the week, which in young beginners is chiefly necessary, until with continual use and custom, matter of meditation offereth itself unto their memories. Then insist upon the matter to be meditated upon. To meditation we must join devout and sincere ​giving of thanks to God for all his benefits; then a general oblation of all the life of Christ for recompense of any benefit, and our own works to the honor and glory of God. Last of all, petition, which is chiefly called prayer, wherein we desire all things necessary for our own salvation, of our neighbors, and the good of the whole church.
These six parts, are required to mental prayer, which besides other commodities, they minister abundant matter for meditation, seeing they set before us divers sorts of meats, that if one will not relish our spiritual taste, we may fall upon another; if we be deficient in one, in another we may employ our minds, and kindle our devotion.
But in every meditation, neither all these parts nor order, is always necessary, although, as I said before, to young beginners it is, that they should have a certain method, according to which, they are to guide themselves; wherefore, in that which hath, or shall be said, my intention is not to set down a general rule, or immutable perpetual laws, the violating of which should be a fault; but my meaning is, to introduce, and bring in young beginners and novices into the right way, and method, of meditation; which, when they are once in use, experience, but especially, the Holy Ghost, will better inform them.
CHAPTER VI.
OF THE PREPARATION NECESSARY TO PRAYER.
It will not be beside our purpose to handle all these parts severally; we will, therefore, first begin with preparation, which we did put first.
He, therefore, who goeth about to meditate, after he hath placed his body after a decent manner, either kneeling or standing, or composing himself in manner of a cross, or prostrating himself upon the ground, or sitting, if infirmity or necessity doth so require, let him first sign himself with the sign of the cross; then let him recollect the dispersed powers of his soul, especially the imagination, and sequester it from all temporal and transitory things. Let him elevate his understanding to God, considering his divine presence, with what due reverence and attention as is requisite; and let him imagine Almighty God himself to be present in his soul, as in very deed he is.
If it be the morning meditation, after a general act of contrition for his sins, let him make to God a general confession; if in the evening, let him examine his conscience concerning all his thoughts, words, and works of that day; of the forgetfulness of the benefits of Almighty ​God; and of the sins of his former life; humbly prostrating himself in the sight of the Divine Majesty, in whose presence he now is, after a particular manner, saying the words of the patriarch Abraham: "Loquor ad Dominum meum, cum sim pulvis et cinis:" "I will speak to my Lord, seeing I am but dust and ashes." And singing the psalm: " To thee have I lifted up my eyes, who dwellest in the heavens. Behold, as the eyes of servants are on the hands of their masters; as the eyes of the handmaid are on the hands of her mistress: so are our eyes unto our Lord God, until he have mercy on us. Have mercy on us, O Lord, have mercy on us. Glory be to the Father," &c.
And because we are not able of ourselves to think any good, but all our sufficiency is from God; and because none can say Lord Jesus, that is to say, call upon the name of Jesus, without the Holy Ghost, to thee, therefore, O Holy Ghost, do I turn myself, with tears imploring thy assistance: " Come, Holy Ghost, send forth from heaven the glittering beams of true light; come, father of the poor; come, giver of rewards; come, light of our hearts, sweet comforter, sweet guest of the soul, sweet refreshing, rest in labor, temperature in heat, in mourning a grateful solace, O blessed light, replenish the hearts of the faithful." Then ​followeth the prayer, Deus qui corda fidelium, etc. These being said, he shall pray to God to bestow upon him his divine grace, to assist at this holy exercise, with that attention, due recollection, fear and reverence, beseeming so great a majesty, humbly beseeching him, so to pass over this time of holy prayer, that he may return from thence fortified with new fervor, to execute whatsoever shall belong to his holy service; for prayer which beareth not this fruit is luke-warm, imperfect, and of no moment before God.
CHAPTER VII.
OF READING.
After a due preparation, followeth reading those things that are to be meditated upon; that must not be too hasty, but mature, serious, and quiet; to which the understanding must not only be attentive, to understand those things which are read, but also, and chiefly, the will; that those things which are understood, may give a spiritual gust and feeling. When he falleth upon any place which much moveth his affection, let him there pause awhile, that in his heart it may cause a greater impression. He must also beware not to spend too much time in reading, thereby to hinder meditation, it being a more fruitful exercise; for as much, as things attentively considered, pierce more inwardly and produce greater effect. If, per adventure, sometime it happeneth that the mind be so dispersed, that it cannot settle itself to prayer, then it is better to insist awhile longer in reading, or to join reading to meditation; or alter the reading of one point, to pause upon that awhile, then after the same manner to proceed to the others: although the understanding tied to certain words which are read, ​cannot so freely be carried into divers affections, as when it is free from this bond.
It is oftentimes very profitable for a man to use some violence to himself, to expel his vain and trifling fancies; after the example of the patriarch Jacob, manfully to wrestle against them, persevering unto the end: after which fight, the victory being obtained, God doth, for the most part, give greater devotion, or more pure contemplation, or some other supernatural gift, which he never denieth to those who faithfully fight in his cause.
CHAPTER VIII.
OF MEDITATION.
After reading, followeth meditation, which is sometimes of such things as can be represented to our imagination; as the ]i(e and passion of our Blessed Saviour; the latter-judgment; hell; and the kingdom of heaven. Sometimes of such things as are subject rather to the understanding than imagination; as the consideration of Almighty God's benefits, his bounty, clemency, and other perfections which are in God.
These meditations are called, the one intellectual, the other imaginary. Both which, in these exercises, are to be used after a different manner, as occasion requireth. When the meditation is imaginary, so that the thing meditated upon hath, or ever had, any actual existence or being, we must so frame and represent it to our fancy, as though we were present in the same place, and saw with our eyes those things which were there done. This representation will make the consideration of these things more vivacious, and cause a greater impression in our souls; for if our imagination can comprehend whole cities and countries, with less difficulty can it comprehend one mys​tery. This helpeth much to the recollection of the mind; this will retain the same busied in itself, as a bee in a hive, where she worketh and disposeth all things diligently. But in these things a moderation must be used; for to run with a violent imagination to Jerusalem, to frame to the fancy those things which are to be meditated there, doth oftentimes hurt the head. Wherefore, it is good to abstain from immoderate imaginations, lest nature, oppressed with too violent apprehensions, becomes infirm and weak.
CHAPTER IX.
OF GIVING OF THANKS.
After meditation, followeth giving of thanks, the occasion of which, must be taken from the matter meditated upon; for example, if the meditation be of the passion of our Saviour, we must give thanks unto him, that, he hath redeemed us from so great torments. If of sins, that with longanimity he hath expected us to do penance. If of the miseries of this life, that he hath preserved us from the greatest part of them. If of death, that hitherto, he hath defended us from the perils of sudden death, and hath favorably granted us time of penance. If of the glory of paradise, that he hath created us to that end; that after the storms and troubles of this present life, we should enjoy eternal felicity; after this manner, we are to proceed in other meditations.
To these benefits, we may join the others which we handled before, to wit, the benefits of our creation, conservation, redemption, and vocation. As much as in us lieth, let us give him thanks, that he hath created us, after his own image and likeness, that he hath given us a memory to remember him, an understanding to know him, and a will to love him, that he ​hath committed us to the custody of angels, that by the help of our angel guardian, he hath exempted us from many dangers, preserved us from many mortal sins, defended us from death, and malice of the devil, while we were in this case, (which was no less than to free us from everlasting death, to which, by sin, we were obnoxious.) That he would vouchsafe to assume our nature upon him, and for our sakes suffer a most ignominious death; that we were born of Christian parents; that we were regenerated by baptism; that in this present life, he hath promised grace, and unspeakable glory in the world to come; that he hath adopted us for his sons; that in the sacrament of confirmation, he hath fortified us with strong weapons, to fight against the world, the flesh, and the devil; that he hath given himself to us in the sacrament of the altar; that he hath left unto us the sacrament of penance, to recover the grace which was lost by mortal sin; that he hath visited us daily with good and holy inspirations; that he hath given us grace to persevere in holy and pious exercises. After the same method, we must proceed in accounting other of Almighty God's benefits, as well general as particular, and for all, public or private, manifest or secret, give him thanks; and we must invite all creatures, celestial and terrestrial, to bear us company in this holy exercise, singing the song of the three children: "Benedicte omnia opera ​Domini Domino: laudate et superexaltate eum in sæcula, &c." And the Psalm: "Benedic anima mea Domino: et omnia quæ intra me sunt, nomini sancto ejus. Benedic anima mea Domino: et noli oblivisci omnes retributiones ejus. Qui propitiatur omnibus iniquitatibus tuis: qui sanat omnes infirmitates tuas. Qui redimit de interitu vitam tuam: qui coronat te in misericordia et miserationibus." "Bless the Lord, O my soul: and let all that is within me bless his holy name. Bless the Lord, O my soul, and never forget all that he hath done for thee. Who forgiveth all thy iniquities; who healeth all thy diseases. Who redeemeth thy life from destruction, who crowneth thee with mercy and compassion."
CHAPTER X.
OF OBLATION.
Cordial thanks being given to God, presently the heart breaketh naturally into that affection, which the kingly prophet David felt in himself, when he said: " Quid retrihuam Domino, pro omnibus qnse retribuit mihiP" " What shall I render to our Lord, for all things that he hath rendered to me?" Which desire, we shall in some sort satisfy, if we offer to God whatsoever we have. First, therefore, we must offer to God ourselves, for his perpetual servants, wholly resigning ourselves to his holy will, howsoever he shall please to dispose of us. We must likewise direct all our thoughts, words, and works, whatsoever we shall do or suffer, to the supreme honor and glory of his sacred name. Then we must offer to God the Father, all the merits of his only begotten Son, all the labors and sorrows he did undergo, in this miserable world, to fulfil the will of his heavenly Father, beginning from his nativity, and hard manger, to his contumelious crucifying, and giving up the ghost; forasmuch, as these are all the goods and means, ​whereof in the New Testament, he hath left us heirs; wherefore, as that is no less our own, which is given us freely, than that we get with our industry; so the merits of Christ, which he hath freely bestowed upon us, are no less our own, than if we had got them with our sweat and labor.
Hence every man may offer this sacred oblation, as the first, numbering one by one, all the labors and virtues of the life of Christ, his obedience, patience, humility, charity, and his other virtues, seeing these are the most excellent of all oblations, that we can offer to God.
CHAPTER XI.
OF PETITION.
This noble oblation being well performed, we may securely and confidently proceed to the asking of any gifts and graces. First, therefore, Almighty God is to be prayed unto, with inflamed charity and ardent zeal of his divine honor, for the conversion of all nations, that all people may be illuminated with the knowledge of him, praying and adoring him as the only true and living God. To this end, from the bottom of our hearts, we may utter the words of the kingly prophet: " Confiteantur tibi populi Deus: conjiteantur tihi populi omnes." "Let people, O God, confess to thee; let all people give praise to thee."
Then, we must pray to God for the prelates of the church, the supreme pastor, cardinals, archbishops, bishops, and other prelates, that he would be pleased so to govern and illuminate them, with the light of his heavenly grace, that they may be able to bring all men to the knowledge and obedience of their Creator.
We must also pray to God for kings and princes, (as St. Paul admonisheth,) and for all ​men placed in dignity, that by their diligent care, their subjects may live a quiet life, well instructed with honest manners, for this is grateful to God, that willeth all should be saved, and come to the knowledge of his truth.
Then for all the members of his mystical body; for the just, that he would be pleased to conserve them in their sanctity; for sinners, to convert them from their wicked courses, to the amendment of their lives; for the dead, that he would free them from the expiating torments wherein they are detained, and bring them to their eternal rest.
We must pray to God, for the poor infirm captives, bond-slaves or others, in whatsoever tribulation; that for the merits of his dear Son, he would vouchsafe to help, and free them from all their miseries.
After we have prayed for the good of our neighbors, let us, at length, intreat for our own necessities, which discretion will teach every one in particular (if he be not altogether ignorant of himself,) what they are. But, that we may set down a method for beginners, we will lead them into this pathway. First, therefore, we must pray to God, that through the merits and passion of his only begotten Son, he would pardon our sins, give us grace to avoid them, and to expiate them with good works worthy of penance; but especially, to implore for help and assistance, against those evil inclinations, and vices, in which we are most addicted, lay​ing open to our heavenly physician, all the wounds of our diseased souls, that with the ointment of holy grace he would heal them.
Then, let us ask, for the most excellent virtues wherein the whole perfection of a Christian man consisteth; for example, faith, hope, charity, fear, humility, patience, obedience, fortitude in adversity, poverty of spirit, contempt of the world, true discretion, purity of intention, and other like to these, which are placed in the supreme top of a spiritual building. Faith, is the prime root and foundation of a Christian; hope, is a staff to defend us from all tribulations of this present life; charity, the end of all perfection; fear of God, the beginning of true wisdom; humility, is the basis and ground work of all virtues; patience, is the strongest armor against the fury of our enemies; obedience, is the most grateful oblation to God, wherein man offereth himself for a sacrifice; discretion, is the eye of the soul; fortitude, the hand thereof, wherewith it bringeth all works unto perfection; purity of intention, directeth all her actions unto God. We must after pray for other virtues, which may help us forward in the way of perfection; as sobriety in meat and drink, moderation of the tongue, custody of the senses, modesty and composition of the outward man, sweetness in giving good example to our neighbors, rigor and severity towards ourselves, and the like. Last of all, we must conclude this petition, ​with a fervent imploring of the divine love, and here to pause awhile, so that the chiefest part of time be spent in an earnest desiring of this grace and favor, seeing in the divine love all our felicity doth consist, to that end, this prayer following will not be unprofitable.
A PRAYER FOR OBTAINING DIVINE LOVE.
Grant, I beseech thee, O Lord, that I may love thee with all my soul, with all my heart, with all my strength; O my only hope, my perfect glory, my refuge and solace; O my dearest of all friends, sweet spouse, flourishing spouse, sweeter than any honey, delight of my heart, life of my soul, joy of my spirit; O bright day of eternity, clear light of my bowels, paradise of my heart, original of all my good; O my chiefest strength, prepare, O Lord in my soul a delicious bed, that according to thy promise, there thou mayest dwell, and make thy mansion. Mortify in me whatsoever is displeasing to thee, and make me a man according to thine own heart. Pierce the marrow of my soul, wound my heart with the darts of dear affection, and inebriate me with the wine of love.
When shall I perfectly please thee in all things? when shall I cast from me all things contrary to thee? when shall I be wholly thine? when shall I leave to be my own? when shall nothing live in me, but what is ​thine? when shall I embrace thee with ardent affection? when wilt thou inflame, and consume me with the flames of love? when wilt thou pierce and replenish me on every side with thy sweetness? when wilt thou lay open and manifest to my poverty, that precious kingdom which is within me, that is to say, thy sacred self, with all thy riches? when wilt thou unite me perfectly unto thee? when wilt thou transform and swallow me up wholly in thee, that from thee I may never depart? when wilt thou remove from me all obstacles, which hinder me, that am not one spirit with thee. O beloved of my soul! O delight of my heart I look down upon me and hear me, not for my own merits, but out of thine infinite goodness, instruct, illuminate, direct, and help me in all, and through all, that I neither speak or do any thing, but that which I shall know to be grateful before thy sight.
O my God, my love, my joy, my pleasure, my fortress, and my life! why dost thou not help the poor and needy, imploring thy assistance 1 thou who fillest heaven and earth, why dost thou suffer my heart to be empty? thou who cloathest the flowers and lilies of the fields with beauty; thou who nourishest the birds of the air; thou who sustainest the least creature of the earth; why art thou unmindful of me, that forgetteth all things for the love of thee? O immense goodness! I had knowledge of thee too late, that I loved thee ​no sooner. O new and ancient beauty! O miserable was my state, when I lived without thy love! O wretched was my condition, when I knew thee not! intolerable blindness of my heart, when I saw thee not! I sought thee far abroad, when thou wert within me; yet, at length, though late, I have found thee, let not thy mercy suffer me, O Lord, that ever I forsake or leave thee again. And, because to have eyes to see thee is one of the chiefest things that pleaseth thee; Lord, give me the eyes of a solitary turtle, to contemplate thee, give me chaste eyes full of modesty, humble and amorous, sanctified and weeping, attentive and discreet eyes, which may understand and perform thy will; Lord, give me grace to behold thee with such eyes, as thou mayest look upon me again, as thou didst upon Peter, when he denied thee, and didst move him to bitter compunction for his sins. Look upon me as thou didst upon the prodigal child, when thou didst run to embrace and kiss him; or as upon the publican, not daring to lift up his eyes to heaven. Behold me with those eyes, that thou didst invite Mary Magdalen to penance, and to wash thy feet with tears; or, with those eyes wherewith the spouse in the Canticles incited thee to her love, when thou saidst: "Quam pulchra es amica mea, quam pulchra es! occuli tui columbarum." ​"How beautiful art thou, my love, how beautiful art thou! thy eyes are dove's eyes."
That my aspect be pleasing, and that the beauty of my soul be grateful unto thee: do thou, I beseech thee, bestow the gift of virtues and graces upon me, to deck and trim myself, whereby I may live to glorify thy holy name for ever and ever.
O merciful and holy Trinity! Father, Son, and Holy Ghost, one only true God, teach, direct, and help me in all. O Father omnipotent, I beseech thee, by the greatness of thy immense power, to confirm and strengthen my memory in thee only, and to replenish it with holy and pious cogitations. O Son most wise, illuminate my small understanding, with thy eternal wisdom, to know thy everlasting truth, and my own misery. O Holy Ghost, love of the Father and the Son, with thy incomprehensible goodness, make my will conformable to thy divine pleasure, inflame it with such a fire of thy holy love, that no waters which arise from the turbulent fear of evil suggestions, may be able to extinguish it. O holy Trinity and one God; I would to God I could do nothing else but praise and love thee, and as much as all thy holy saints; I would to God I had the love of all creatures in me alone; I would, with a willing mind, transfer and turn it to the love of thee, although this were nothing, in respect of what thou deservest. Only thou thyself canst worthily love and ​praise thyself, because none else besides thee is able to understand thy incomprehensible goodness, and therefore the just poise of love resideth only in thy sacred breast.
O Blessed Virgin Mary, Mother of God, Queen of heaven, lady of the world, mansion of the Holy Ghost, lily of purity, rose of patience, paradise of pleasure, mirror of chastity, vessel of innocence: intercede for me, miserable banished wretch, and bestow upon me a portion of thy abundant charity.
O all ye saints of God, and ye angelical spirits, who burn with a vehement affection of your Creator, especially ye seraphims, who inflame both heaven and earth with love, do not forsake my miserable soul, but purify it as you did the lips of Isaiah from all vice and uncleanness, and set it on fire with the flames of your ardent love, that I may love and seek our Lord God, resting and remaining in him for ever and ever. Amen.
CHAPTER XII.
CERTAIN DOCUMENTS TO BE OBSERVED ABOUT MEDITATION.
Hitherto we have only set down plentiful matter for meditation, which, for the present, is very necessary, because the greatest part of men either neglect or disdain this exercise, because they want sufficient matter to consider upon; now we will briefly handle those things which pertain to the form and method of meditation, of which, through the Holy Ghost be the principal master, nevertheless, experience teacheth us that certain documents are likewise necessary: because the way to heaven is cragged, and full of difficulties, therefore, is there need of a guide, without which, many have gone astray a long time from the right path, or, at leastwise, have not attained to their desired end so soon as they expected.
THE FIRST DOCUMENT.
The first document therefore, is, that we do not so adhere to those things, which above we have digested into several points and times, as that we should think it a fault to fall upon other things, wherein the mind may reap more ​abundant fruit; for seeing devotion is the end of all those exercises, that which cometh nearest to this scope is always to be accounted best; which ought not lightly, upon every occasion, to be done, but with a clear and manifest profit.
THE SECOND DOCUMENT.
We must be wary of too many speculations in this exercise, and use rather efficacious affections of the will, than curious discourses of the understanding: wherefore, they go not in the right way, that meditate of divine mysteries as though they were to preach them to the people in a sermon; which is rather to dissipate, than to recollect the spirit, and to wander abroad, than to be busied in their own home. Therefore, he that will meditate with fruit to his soul, must come to it like an humble simple creature, bringing rather a will disposed to taste these holy mysteries profitably, than acrimony of understanding to discuss them learnedly: for this is proper to those who give themselves to study, not to those who consecrate themselves unto devotion.
THE THIRD DOCUMENT.
In the preceding document, we declared how the understanding is to be moderated and subjected to the will; now, we will prefix some limits to the will, out of which she cannot de​viate without a fault. That, therefore, she be not too immoderate in her exercise, we must know that devotion is never to be expressed with the violence of our arms, as some do think, who with constrained sorrow, do wring out tears and commiseration, while they consider the torments of Jesus Christ; for this doth rather dry the heart, than make it capable of divine visitations (as Cassianus doth excellently teach): moreover, this extraordinary force doth often hurt the body, and by reason of the burthen which this violence bringeth with it, the mind is left so nauseous, that it feareth to return again to these exercises. When experience teacheth that it is the cause of so much trouble, he, therefore, that will fruitfully meditate upon the passion of Christ, let him not be too anxious for sensible commiseration, but let it suffice that he exhibiteth himself present to his sufferings, beholding them with a simple and quiet eye, and considering them with a tender compassionate heart, rather disposed to entertain that affection which Almighty God's mercy shall suggest, than that which shall be wrung out with violence; which, when he hath done, let him not be solicitous nor sorrowful what other things God doth deny or will not give.
THE FOURTH DOCUMENT.
Hence we may gather what attention is to be observed in prayer; wherefore, the heart ​must not be languishing, remiss, or dejected; but quick, attentive, and elevated to heavenly things. And as it is necessary to come to God with such attention, elevation of the mind, and abstraction from sensible things, so it is no less necessary to temper sweetly this attention, that it be neither hurtful to bodily health, nor impediment to extinguish devotion. For when any be so intensive to the matter they meditate upon, without any respect to their infirm nature, do oftentimes so dull their brains, that they be unapt for other exercises; on the contrary, there are some, to avoid this danger, are so remiss and lazy in their attention, that easily they suffer their minds to be distracted with other idle thoughts.
These two extremes, that they may be both avoided, such moderation is necessary, that the head be not weakened with too violent attention, nor the thoughts permitted carelessly to wander out of supine negligence; in which thing, we must imitate a good rider upon an untoward horse, who neither holdeth him in too hard, nor looseth the reins upon his neck, but guideth him equally, that he giveth not back, nor goeth forward too speedily. So we must strive in meditation, that attention be moderate, diligently resisting evil thoughts, but not violent with anxiety.
We must note also, that these things we here speak of, attention, are chiefly to be taken heed of in the beginning of meditation; for it ​often happeneth, that those who are too violent in the beginning, do founder in the midst of meditation: as travellers making too much speed in their setting forth, are tired in the midst of their journey.
THE FIFTH DOCUMENT.
Amongst all documents this is chiefly to be observed, that when in meditation we cannot presently perceive that sweetness of devotion we expect, not, therefore, to wax pusillanimous, or leave off from the exercise begun, but patiently, with longanimity, expect the coming of our Lord: seeing it beseemeth the excellency of the Divine Majesty, the utility and baseness of man's condition, the importance of the business we have in hand, to stay awhile before the gates of his sacred palace. If he cometh presently, after a little expectation, with many thanks, let us with gratitude entertain this undeserved favor: if he maketh longer delays, let us humble ourselves before him, and confess that we do not deserve this grace: if he vouchsafest not to come at all, let us bear it patiently with a quiet mind, and content ourselves, that we have offered ourselves, with all we have, unto him, for a grateful sacrifice; that we have denied our own proper wills, resigning them unto his power; that we have crucified all our inordinate appetites; that we have fought against our passions and vices; and ​tinally, that we have performed whatsoever was in our power to be done; and although we have not worshipped him with sensible devotion, yet let it suffice us, that we have worshipped him in spirit, and in truth, as he requireth.
Last of all, let us persuade ourselves that this is the most dangerous, and chiefly to be feared rock of this present navigation, and place wherein the true and faithful servants of God are tried, and distinguished from infidels; from which, if we shall depart in safety, in all others we shall have a prosperous success.
THE SIXTH DOCUMENT.
This document not much differeth from the former, which, notwithstanding, is equally necessary: and this it is, that the servant of God must not content himself that he hath felt a little sensible gust from meditation, as many do when they have shed a little dry tear, or felt a little mollifying of the heart, that they have attained to the scope and end of this exercise. But they are far deceived; for even as to make the earth fruitful, one little shower which layeth the dust, is not sufficient, but it must have a great deal of rain, thoroughly soaked into the roots of the plants, before it can give any hopes of a fruitful year, so the abundance of celestial waters are necessary to our souls, for to make them bring forth the fruit of good works. ​Wherefore, we are not without cause admonished by spiritual men, that we should spend as much time as possibly we can in this holy exercise, and it is better to insist some long time together, than by fits, for when the time is short, it will be almost all consumed in quieting the imagination, and recollecting the heart, and it often happeneth, that whilst we should reap the fruit of our former trouble, meditation is quite broken off!
Concerning the prefixed time for meditation, it seemeth to me, whatsoever is less than two hours, or an hour and a half, is too little for this exercise; because almost one hour is spent in tuning the instrument of our souls, repressing idle and unprofitable thoughts, and recollecting the mind from temporal things; and some time, also, is necessary to spend in reaping the fruit of our prayer in the latter end.
Although I cannot deny, but after some pious action, the mind is better disposed for meditation, for as dried wood quickly burneth, so the mind that is well disposed, is sooner kindled with this celestial fire.
The morning also is the best time for meditation, because the mind is then most free from fancies, and therefore can with better facility apply itself to this holy exercise. But Who, by reason of the multiplicity of outward affairs, cannot spend so much time? yet, at leastwise, let them, with the poor widow in the gospel, offer up to God the small mite of their sincere ​affection. And no doubt but he who provideth for all creatures, according to their several necessities, will graciously accept it, if their culpable negligence doth not deserve the contrary.
THE SEVENTH DOCUMENT.
The seventh document is, that he that is visited with divine consolations in or out of prayer, ought to have a special care to spend that time, above other, with fruit unto his soul; for whilst this prosperous gale doth blow, he will go further in his journey towards heaven, in one hour, than otherwise he hath, or shall do, in many days. So did the holy Father, St. Francis do, of whom St. Bonaventure writeth, that he had such a solicitous care of divine visitations, that whensoever upon the way he was recreated with them, he would either go before, or stay behind his companion awhile, until he had digested this divine morsel sent unto him from heaven. They who are negligent and careless to answer divine visitations, are commonly chastised with this punishment from God — that when they seek they will hardly find them.
THE EIGHTH DOCUMENT.
The last document and of greatest moment is, in this exercise of prayer, we must join meditation to contemplation, seeing one is, as it were, a ladder unto the other; wherefore, it is the part of meditation, with diligent attention, to consider and ponderate celestial things, first
* ↑ Gen. 18.
* ↑ Psalm 122.
* ↑ Cor. 2:
* ↑ Dan iii. 57.
* ↑ Psal. 102.
* ↑ Psal. 115
* ↑ Psal. 66.
* ↑ Cant. c. iv. v. 1.