he meditate upon judgment and hell, he converts all into the affections of love. So likewise beginners, proficients, and those that are perfect, upon whatsoever they meditate, may draw forth those affections and purposes that are fitting to their state and necessity.
Hence it is, that although by the ordinary law we are to observe the order propounded, yet need we not be so tied to it that it shall not be lawful to change it; it is sometimes even convenient; for some cannot apply themselves to considerations of fear who yet are easily moved with meditations of love, and others contrarily. Some find devotion and profit in considering the mysteries of the childhood of our Saviour Christ; others in considering the mysteries of His Passion; some in one mystery and some in another; and it is not good to force them overmuch, nor to draw them from their consideration to pass them to another in which they find not what they desired. And for this cause our Lord has provided the matter of meditation to be so copious and ample that every one may find somewhat that is fitting to his purpose.
Chap. V. On entrance into prayer.
It is the counsel of the Holy Ghost, before prayer to " prepare the soul;" [1] for to go without preparation is as it were to tempt God, proposing the end and fruit of prayer without using the means ordained to obtain the same. It is therefore necessary before we enter into prayer to carry the matter foreseen, which we are to meditate upon; for ordinarily meditation cannot be attentive, nor recollected, if the matter be not first prepared, well digested, and divided into points after that manner that we here shall prescribe. And yet for all this nothing hinders, if our Lord by special inspiration shall move us to think upon some other
- ↑ Ecclus. xviii. 23.
