did in imitation of the Publican; others with much bending of the knee, as did Simeon of the pillar, who prayed bowing the knee with his head even to the ground, and then raising up himself and repeating this innumerable times.
The like we may say of other motions and gestures of the body, as to stretch the arms in form of a cross, to lie prostrate on the ground, to stand fixed in one place, to walk in some part, or to sit in some lowly seat; in all which we must make choice of that which helps most to the quietness and devotion of the heart, having consideration of the weakness of him that prays, and of the edification of such as are present if the place be public; for in such case that settling of the body is to be used which may not be offensive to the standers by.
Chap. VIII. On the examination of prayer, and on the fruits that may be drawn from thence.
Prayer being ended, it is exceeding profitable to examine what has passed in us in it, and although this examination ought to be made after any work or exercise whatsoever of vocal prayer, whether it be divine offices, the Kosary or the Mass, yet particularly it ought to be done after retired mental prayer, in which a man has spent one or more hours.
1. First, I must examine whether I have observed the directions of those things that precede prayer; as whether I premeditated the matter of the meditation; whether I put myself well in the presence of God; whether I offered to Him this action in spirit; and what purity of intention I had in it, with such other like; being very sorrowful for any defect that I find, and purposing from that time forward to amend it.
2. Secondly, I must examine whether I was attentive, or distracted; whether devout or dry; whether I contented myself with discoursing only, (for that were no prayer, but
