The Following collections or pious little treatises together with the Rule of S. Clare and declarations upon it, are printed for the use of the English Poor Clares in Ayre an index whereof begin's in the sequent page.

An advice how to overcome some diffi∣culties that fall out in Meditation.

THe first is when you find your self without gust of devotion, and so dry that Medita∣tion will not only seem to be cumbersom unto you, but also time lost. To overcome this dif∣ficulty: you must understand, that aridity and driness may come somtimes out of your own fault; as when you used not that diligence you ought either in meditation, or in preparing your self, by foreseeing what you are to meditate on, accor∣ding as hath been said, whereof it cometh, that you do it with negligence, & dryly: and Almy∣ghty God in punishment thereof doth worthily deprive you of the consolation and tast of Me∣ditation. The remedy to rid your self of this pu∣nishment, is to take away the cause. At other times this aridity cometh without fault; and we must not therfore leave Meditation: for as a time of consolation doth please you, when our

Lord like the sun in the spring cometh neare to you, and mak's you have gust in meditation: so you must not be displeased or leave your Exer∣cise, when the self same saviour as the sun in winter doth go from you, which he also doth for your good, that you may plant roots of humility, exercise patience and resignation, kno∣wing that when he goeth from you, you remain dry without devotion, having confidence that God will accept of your Meditation and endea∣vours, and send you consolation when he thin∣keth most fitting; and persevering with courage and hope, remember the words of Tobias. Qui post tempestatem, tranquillum facit. Who after a storme mak's a calme. As also that of Job. If we have received good things, why should not we beare with the basd. It may be also that Almighty God suffereth you to be dry in Prayer, to try with what intention you come to so holy an Exercise: proving whether you be his souldier for payment, expecting he should reward you with gust and de∣votion: or else to make you know that your tast and comfort in meditation is his gift, which he be∣stoweth on whō, ād when he will, that by this means you dispose your self to ask humbly of him, and with confidence expect what you aske▪ whēsoever you prav to please God therby as you ought to do; you may say: I did not begin my medita∣tion to feel gust or devotion, but for the love of God, my sweet saviour JESUS, & for his love I will continue it.

Another difficulty is, that the divell will repre∣sent Meditation unto you, as very hard and dif∣ficult, so to make you differr it, and afterwards wholy forsake it. But if you have a true desire to do a thing acceptable to your Creatour, ei∣ther Meditation will not seem so tedious or you will hold all well employed for his love. How many courtiers do you see going a hundred times a yeare unto the Princes chamber without hopes of once speaking unto him, onely to be seen-by him, that he may take notice how they en∣deavour to shew their duty unto him: so must you come to the Exercises of Prayer, which is as it were Gods Chamber of Presence purely and meerly to do your duty and testify your fi∣delity. And if it please him not to speak to you, no otherwise then if he saw you not, or if you were not in his presence, you must not for all that go away discontented, or discomforted, but continue still with patience and a devout beha∣viour in the presence of his soverain goodnes: and without doubt your service will be acceptable to him, and at last he will take notice of your constancy and diligence.