AN INSTRUCTION How to Pray and Meditate well. DISTINGVISHED Into Thirty six Chapters. COMPOSED At the request of certain lovers of Piety, desirous to advance themselves in perfection.  
By the Reverend Father, IGNATIUS BALSAMO Priest of the Society of JESUS.  
And translated out of French into English, by JOHN HEIGHAM.  
At S. Omers. Which licence of Superiors Anno 1622.   

TO THE RIGHT WORTHY AND VIRTUOUS Lady, the Lady lovel  
RIght worthy MADAM Having in my hands an abhortive infant, which hath a father, but wanteth a mother, my breast (the tables wherein I ever write the loves of those to whom I am obliged) had many impulsions, hamblie to present this little gift to your protection; encouraged in this, that honourable persons, do not balance oblations according to their bigness; nor weigh so much the gift, as the good will of the giver; nor yet respect the matter, but the mind of the offerer  
You are not ignorant, that even the very left things in this world, are often times those which, of the most noble & curious of all, are chiefly required. Orient pearls are little in quantity, but rich in apri●●ment. Archimedes sphere contained no more in its enclosure, save only the bigness of a hazel nut, but for that it so ingeniously represented what so ever was admirable in the motion of the heavens, it ravished the spirits of all behoulders  
Holy Scripture doth also teach us, that the daughter of king Pharaoh was not offended at the littleness of Moses (whom she termed so, because she took him forth of the waters) moved with pity and commiseration toward him, by reason of the singular beauty which shined in him.  
This motherless child, of far greater price than any Orient pearl, admirably surpassing Alchimides' Sphere, & shining in all sort of beauty like the infant Moses, might happily nevertheless have incurred like misfortune, if he had not had the good hap, to be taken up into the arms of so worthy a mother as yourself, far surpassing King Pharaos' daughter, in pity, compassion, with many other divine and holy virtues, whereof that  Queen must needs be incapable.  
Conceive then (Right Courteous Madam I do beseech you) of this my present, as of a pearl of unspeakable price, or at the least, as of a Messenger by whom I send you, my best, my truest, and heartiest ●e●ire of your spiritual profit & advancement in virtu. If I have offended in presuming to write without sufficient pretext, to so worthy a person yourself (virtuous Madam) be pleased at the least to disburden me of some part of the blame, finding myself bound here unto, by the sundry bonds of honour, benignity, with diverse most singular favours which you have demonstrated both unto me, and to mine: which, together with your gular piety and zeal to virtu, have pressed my pen, in part to acquit me of mine own duty, and of your desert Wishing you continual increase of all virtues, with long life, health, and happiness in this world and everlasting life in the next, I take my leave, Remaining evermore.  
Your Ladyship's humble servant and unworthy gossip. JOHN HEIGHAM.   

AN INSTRUCTION How to Pray and Meditate well.  

CHAPTER I.  
AMongst all the exercises of a spiritual life, there is none more difficult, nor more necessary, than the exercise of Prayer, & meditation the which many holy person ages have witnessed, & reason and experience do sufficiently show us: wherefore on the behalf of man is required a great desire, care & diligence in this affair. One may learn to pray well in three manners, or by three particular means. The first means, or Master, is, the holy Ghost: for if all things be the gift of almighty God, specially the gift of Prayer, is this gift. Wherefore we must instantly ask the same of Almighty God, saying with the Apostles (Luc. 11) Domine doce nos orare. Lord reach us to pray, for if thou (o Lord) teach us not to pray, never shall we know how to pray well.  
The second means is, the self same Prayer, my meaning is, that in praying & meditating, a man shall learn how to pray & meditate, as other arts or occupations. And even as he who should not write at all, or only once in a month, should never learn to write: so he who never, or s●ldom prayeth and Meditateth shall never learn to pray & Meditate. The third Master shall be, some spiritual Father, well seen & experienced in these affairs. For as S. Hieron saith, writing to Rusticus, de Monach▪ institut. Nulla ars sine Magistro. None can ever learn any art without a Master: whence we read in the Gospel of S. Luke (c. 11) that S. john Bap. taught his disciples to pray, and our Lord & Saviour his.  
To Meditate & make Mental Prayer, two things are very necessary, to wit, the Manner, and the Matter, that is to say, that one must know the method how to do it, and next have the subject in a readiness, to employ himself thereupon: and for want of these two things or of the one of them, many are cast backward, and cannot attend to this holy Exercise. We will endeavour then, to aid them in the other. But first we must note and understand two things; The one, what Prayer, Meditation, and their species meaneth; The other, what things help, and what things hinder Prayer, and Meditaion.   

CHAP. III. An Explication of the words Prayer, Meditation, and such others.  
THis word Prayer, is taken in three manners, the second being the most proper. Sontimes Prayer is called Petition, in English, demand, or request: so S. john Damascen taketh it. (Lib. 3. de Fide cap. 24.) when he saith. Oratio est Petitio decentium à Deo. Prayer is a demand of Almighty God, of things that are decent.  
Othertimes, Prayer signifieth the speech, discourse, or Colloquy of the soul with Almighty God, be it in in ask something of him, be it in thanking him, or otherwise conferring with him. And in this sense S. Chrisostome taketh it (Hom 10. in Gen.) saying, Ortio est colloquium cum Deo. Prayer is a Colloquy of the soul with Almighty God.  
Other times, this word Prayer signifieth generally all the interior acts of the understanding, of the will, and of the other faculties, when they are addressed to almighty God. And in the same sense, the selfsame S. john Damascene saith in the place before alleged, Oratio est ascensus mentis in Deum. Prayer is the ascending up of the mind into Almighty God; So that Meditation, Contemplation, Praising of God, Thanksgiving, Petition, Obsecration, Oblation, Promise, Accusation of a man's self, Complaint, Examen of Conscience, Admiration, and other like Acts, are all species of Prayer; and to Meditate, Contemplate, Give Thanks, Offer, and examine of Conscience, all this is Prayer; yea, to read some spiritual book by way of devotion, is also to Pray. For when one readeth in this fashion, Almighty God speaketh with man, as in praying man speaketh with Almighty God. For this cause S. Bernard in his book. De scala Claustralium hath placed the reading of spiritual books, amongst the parts of Prayer  
To Meditate, is as much to say, as to think on some kind of thing or matter diligently, & attentively, to the end to pray, and to speak, with God. This I say, because to consider some mystery of our faith, or other like thing to explicate in class, or for other like end, is not an espece of Prayer.  
This Meditation, or Consideration, is an act of the understanding, whence forthwith followeth the act of the will; for man knowing some good or evil, moveth it to love or hate the same, Whence the Holy Prophet said. Psal. 38. In meditation emea exardescet ignis. In my Meditation, fire shall be kindled within mine heart. And for this reason it is, that Prayer & Meditation, go ordinarily together, and are in such wise conjoined, that oftentimes one cannot treat of the one, without the other.  
Contemplation, is an excellent and affectuous Meditation, which is made without discourse, and without pain, the soul being united with his God both byknowledge & love together, as one who beholdeth steadfastly a beautiful Image, without moving his fight this way, or that way, and therein taking his contentment.  
The Praise of God, is to laud and bless him, for the virtues and perfections, which are contained in him.  
Thankesgiviing, is to render him Thanks for the benefits we have received of him.  
Petition, or demand is simply to ask some thing of him.  
Obsecration, is a demand interposing some other sacred thing agreeable unto him, to the end to incline him: as saying, by the precious blood of thy Son, I beseech thee.  
Oblation, is to offer some thing unto him, as our soul, our body, or the works which we perform.  
Examen of Conscience, is to search out our faults before Almighty God to crave pardon, & to amend and correct ourselves.  
Admiration, is an excellent act of Prayer, when the soul being in Contemplation, cometh to wonder, & to be astonished at the Wisdom, Bounty Patience, & other works of almighty God: whence do follow Exclamations, & sometimes Ecstasies, or Ravishments.  
Now taking Prayer properly in the second signification, there are three sorts of Prayers, to wit, Mental, Vocal, and Mixt. And the reason is, for that in three sorts or manners, a man may speak with Almighty God, by Hart, by Mouth, and with the one and the other together: but we are to understand them well.  
Mental Prayer is, when the soul speaketh to God interiorly, without pronouncing any word at all, showing unto him what she desireth, with the motion of the lips; This is true and perfect Prayer, & in the which God delights him, as our Saviour said to the Samaritan woman (S. john cap. 4) God is a spirit, & they that adore him, must adore in in spirit.  
Vocal prayer, is that which is made with the voice, forming and reciting the words; But mark, that this aught to proceed from the hart, that is to say, that we must consider the words which we speak, or have at the least, intention to Pray, for if one Pray only with the Mouth, without any intention, using no endeavour todrive away distractions, and the wand'ring of the spirit; such Prayer is neither vocal Prayer, nor any Prayer, but rather sin, the which God reproacheth unto his people by the Prophet Esay (cap. 29. & in Mat. cap. 5.) saying. This people honoureth me with their lips, but their heart is fare from me: This Prayer therefore, is not called Vocal, because it is made only with the mouth, but to be distinguished from that which is Mental: because that Mental Prayer is made with the heart only, and Vocal, by adding to the thoughts, the words also.  
Mixed Prayer, is as much to say, as composed of Mental and Vocal together, and is, when a man Prayeth unto God, partly by heart, partly by by mouth; so that it is not mixed Prayer, when on prayeth with spirit & word together, considering or pondering what one saith (as some suppose) but it, is Vocal Prayer. But mixed Prayer, is so called, when after one hath prayed in spirit, he do add thereunto some prayer by words.   

CHAP. III Of that which we must do, and whereof we must beware, to the end, to Pray and Meditate well.  
THere are very many things which further, & are requisite, yea, very necessary, to Pray and Meditate well; & likewise many which do hinder, and whereof we must carefuly take heed. And this is one of the causes, for the which this exercise is so difficult: it is also the cause, that there are so few in the world that do perform it well, because we bring not that which the thing requireth, nor counterguard ourselves from the things that are contrary; which thing, every one may know, examining himself, after we shall ha●e explicated the the same. Of these means and impediments, the R. F. Lewis of Granade, hath treated wonderful well, and amply in his second book of Prayer and Meditation.  

The time.  
First, he must determine and set down, a certain time, to employ in this holy exercise every day. And touching the same, sundry things are to be noted.  
1. First that one cannot give a general rule for all, to employ thus much or thus much time because of the great diversity of persons, Notwithstanding, every on according to his estate, aught to depute one hour, or at the least half an hour, or two hours, or as shall seem best unto himself: and withal, to determine the hour wherein he do the same, either in in the morning, or in some other time.  
2. Having resolved to allow so much time unto Prayer and Meditation, and at such an hour, he must neither omit it for any affair in the world (understanding that this business is of the greatest importance of all others, and aught to be preferred before all others) nor change the same into an other hour; for the subtle enemy endeuoureth to have it deferred to another time more incommodious, to render the Prayer & Meditarion so much the worse, or wholly to forsake it: nor to cut off, or shorten the time designed whereof shall be spoken after. Nevertheless, this aught to be understood, saving obedience & charity: for if whilst we pray, either our Superior call us, or some work of Charity presents itself to assist our neighbour, we ought then to leave Prayer, understanding that Almighty God will have it so, & we shall have the greater merit.  
3. When such a case shall hap, that we leave for just cause, one part, or all our Prayer, we must not forget to recompense the same, and to do it some other time, on the same day, if it may be possible: even as he who having been letted to dine at his accustomed hour, doth not forget to take his refection afterwards.  
4. The time most proper to attend to Meditation and Mental Prayer, is the Midnight, because of the great silence & quietness thereof. After this time, the Morning holdeth the second rank, after we are up, & before we set hand to any other work or study. For in the first place (as our Saviour saith in S. Matthew, cap. 6.) We must first before all things, seek the kingdom of God. And after the Morning, the most proper time is the Evening before supper.  
5. Furthermore, a fit time to pray and Meditate is, when the Spouse calleth the soul interiorly, & preventeth her with his heavenly grace, in such sort that she findeth herself wholly disposed to pray and Contemplate. As also when the soul longeth and desireth to make her prayers: as the body, which hath an appetite to eat.  
Moreover, on Holy days, we must attend a longer time to Prayer and Contemplation, and to do no other thing on those days, if it be possible, because for this they were ordained and instituted. And by how much the solemnity, & the mystery which is celebrated is greater, by so so much more the more ought we to give ourselves to this holy exercise.   

The Place.  
There must likewise be a proper place, & the best, is the most secret and remote from noise, as God himself hath taught us, both in the new Testament, and in the Old. I will lead him (saith the Prophet Ose, cap. 2.) into the desert, & there will I speak to his hart. And our Saviour in the Gospel of Saint Matth. cap. 6. When thou shalt pray, enter into thy Chamber, and having shut the door, pray to thy Father in secret. And albeit this may be understood spiritually, as much to say: enter within thyself, and shut the gate against all other affairs and cogitations, yet there is no doubt, but it is to be understood also according to the letter. Wherefore we must shut the gate that none disturb us, and with all the windows, because the place which is obscure, is the more proper and most doth aid the exercises of the spirit.  
Also the Church or Chappel (provided there be no noise) is a place very proper to Pray & Contemplate, especially if the B. Sacrament of the Altar be there. But if every one ought to have in his own house, a devout Oratory, there to withdraw himself and to make his devotions.   

Contrition and bodily Chastisement.  
Pennance doth maruelloufly help to pray well, as well the interior, which is to have Contrition, Compunction and sorrow for sins, as the exterior, which is to mortify the flesh by Fasting, Disciplines, Haircloth, and other austerities, to render it subject unto the spirit, & by how much the more any one shall love these two sorts of penance, so much the better will he make his Prayers & meditations. And contrariwise, who is no great friend thereof, it impossible that he pray well, or that he advance himself in spiritual exercises; For Prayer and Mortification, be inseparable companions. Every one therefore, aught to inform his Ghostly father, what he doth in this case, & to do nothing without his advice and approbation. Abstinence.  
Amongst exterior Pennances, Abstinence & Fasting do help thee most to pray and Meditate well, because Abstinence doth easily elevate the spirit unto Almighty God, as Holy Church singeth in time of Lent: & contrariwise, the body being filled with meat, doth render the spirit unapt to his functions. Wherefore, who so desireth to unite himself with God by Prayer & Contemplation, it behoveth that he be very sober in his eating & dringing, & that he have great regard to the quantity, quality, & manner of eating, repressing & mortifying his sensuality, as much as he may; being wholly persuaded (as trueit is) that the sensual man can never Pray nor Meditate well, because the flesh & the spirit are things contrary. And this sobriety, is especially requisite in the Evening, to the end to be the better disposed to attend to devotion in the Morning.   

Silence and keeping of the senses.  
No less requisite and necessary is, the careful keeping of the Tongue, and of the other Senses, as the Seeing, and the Hearing; Because curiosity to see and to hear, causeth distraction, and hindereth devotion (and to talk much, a great deal more.) as contrary, taciturnity, and not to care to see and to hear, doth greatly help to conserve the same wherefore, who so desireth to profit in this holy exercise ought to be very vigilant, to keep these gates or passages carefully shut, to wit, the mouth, the eyes, and the ears, and to live, as much as he may, as one dumb, blind, and deaf.   

Solitude, Recollection, and jaculatory Prayer.  
For the selfsame reason, Solitude & Recollection of a man's self, are singular helps to Pray and Meditate Well, that is to say, to be retired, and to love his chamber, and not to converse with men no more than necessity doth require. Also always to contain him within himself, & recollected in the presence of Almighty God, even amidst exterior occupations, using often jaculatory Prayers, which is a thing exceeding profitable; For in so doing, when the time of Prayer approacheth, a man is wholly disposed, forth with entereth & findeth what he desireth. But contrary, the man that is distracted, when the time of Prayer arriveth, he findeth in himself great pain, having his spirit filled with diverse fancies of which he cannot rid himself.   

Multitude of affairs.  
For the same cause also, one of the things which do most hinder Prayer & Meditation, is to have overmany affairs and occupations, what soever they be, in which the time passeth, and distraction entereth, and our understanding becometh dry and tastlesse towards spiritual things. Wherein ofttimes the enemy beguileth, and perniciously deceiveth sundry zealous servants of Almighty God, making them to addict themselves overmuch to such affairs, and to forget themselves, or at the least to post-pose their own salvation, or advancement in spirit, under the pretext of the honour of God, good of souls, charity, obedience, and the like, and see not the poor whom they oppress, doing contrary here in to the will of God, and perverting both the order of Charity and of nature, by the which we are bound to love ourselves much more than others. Wherefore it is necessary, that every on beware of this devilish deceit, & that he do not over-burden himself, to the end he may attend to Prayer & Meditation.   

Interior peace.  
As the Bridell and Mortification of the exteririour senses, is altogether necessary to Pray and Meditate well (as hath been said) so likewise are the mortification of his inward passions, contergarding himself from all unquietness, trouble, and vexation, and from all disordinate affection towards any creature what soever, keeping himself always in true peace and tranquillity of spirit without losing the same for any event or worldly accident; For it written (Psal 75.) Factus est in pacelocus eius. God doth lodge in the place of peace; and into troubled waters, one cannot see clearly.   

Spiritual Lecture and Health of the body.  
Spiritual Lecture, doth greatly help, Prayer and Meditation, wherefore it behoveth to have spiritual books, and sometimes to serve a man's self of them, according to the opportunity and necessity of every one. Of this lecture and books, shall be spoken in his place.  
Health, and the good estate of the body, is as much necessary unto this exercise, as any other thing, because if the body which is the instrument of the soul in its functions, be not well, the soul cannot pray and Meditate well; Even as if the Pen be il made, the writers shall write nothing to the purpose especially heed must be taken, that the he ade be well disposed.   

Discretion with a right intention.  
Albeit that to this exercise of Prayer, and Meditation, a man must bring all possible diligence, enforcing himself to perform from point to point, all that which is required, nevertheless, he must diligently take heed of indiscreet violence, in the soul, or to the body, which is, diabolical illusion, to hinder us afterwards to pray: as to obtain tears by force, to constrain the body, to set one his knees, and to overcome himself; but he must rather carry himself, sweetly and humbly, & and say with the Prophet (Psal. 48.) Audiam quid loquatur in me Domiminus Deus. I will listen what my Lord God saith within me.  
Beside this, he must have herein, as in every other thing, a good & holy intention, not seeking himself, or his proper gust and consolation, but purely the honour, and good pleasure of Almighty God.   

Simplicity, Humility, Reverence, and Purity of Conscience.  
Simplicity ought to be the companion of prayer, not searching curious things in Mediditation, as are rare conceptions, or elevated vivisions for God pleaseth him not with the curious, but with the simple. Et cum simplic▪ bus sermocinatio eius (Pro. 3.) & the simple are more capable of Prayer & Meditation.  
Also Humility, and both inward and outward Reverence, prostrating himself before God, in hart, and in body (yet with the aforesaid discretion) remembering himself, that he is in the presence of the divine Majesty, as hereafter shall be said.  
Prayer likewise requireth a great purity of Conscience, and a life that is holy, for Beati mundo cord, Blessed are the clean in heart (Mat. 5.) Those which have their hart pure & clean are capable to see almighty God. This is the cause, that those who have a large Conscience and make no great account of faults, which are but little in their conceit, shall never attain to be men of Prayer.   

Conference with others preparation, and perseverance.  
It serveth also to pray well, to conferwith others, and to talk and discourse of spiritual things, and concerning devotion. For such discourses do enkindle the heart, as witnessed the two Disciples which went to Emaus, and our Saviour with them, discoursing of the mystery of our Redemption. (Luc. 24. 13.) Wherefore those parsons who please themselves to speak of other things, shall never have the grace to Pray and Mediditate well.  
Finally, two things are more necessary than all others: diligent Preparation before Prayer, (whereof shall be spoken in his place) & perseverance, continuing until the last hour of our life, this so important and hard an enterprise, and that with a great confidence in Almighty God, and ditrust of himself, and surmounting all manner of difficulties which may present themselves Whereunto may be applied, that which our Saviour sayeth, we must Pray always, and not be weary. (Luc. 18.)    

CHAP. VI How Mental Prayer is to be made.  
Mental Prayer, is a Colloquy or interior speech of the soul with Almighty God speaking to him in spirit, what she will, without exterior words.  
This may be done in two manners. The one is, when the soul forgeth of herself, that which she speaketh to Almighty God, as saying unto him interiorly. My God, thou hast done unto me such infinite good, etc. I wretch that I am, I am not worthy, etc. Give me me grace etc.  
The other fashion is, to pass in spirit, some vocal Prayer, as the Pa Pater noster, etc. or any other that one hath by heart, from one end to another, presenting unto God the demands and things contained in the words of the same Prayer.  
In prayer, that is to say, in speaking to God, one doth, and aught to do, three things ordinarily; Thank, Demand, and Offer. Demand consisteth in two things in general, either to demand pardon, or some other grace, good, virtue, or other thing which we desire. To do all which, we will a little show the practice.   

CHAP. V How we must render Thankes unto God.  
TO render Thanks to Almighty God a man must have, and know without book, two Rolls of Benefits. The one of generail Benefits, which may be these Seven. Creation, Conservation, Redemption, Faith (or the being a Christian) justification (to have expected my repentance, and pardoned my sins) The Communion of his most sacred body. And Vocation to his service.  
The other, of particular, which every one himself may make, as to be borne of honest father and mother.  
To have a good complexion and health. To have been delivered from some sickness, danger, or other like; and considering a little every Benefit, there is matter enough to render Thanks and to stay himself in Prayer.  
And more in general, a man may render thankes in this fashion, for the goods of Nature, of Grace, and for those acquired; Of the soul, of the Body, and for Exterior.   

CHAP. VI Of Petition, or Demand.  
IN a demand there are four points, to wit; what things we ought to demand; For whom; Of whom; And how. And we must do all things well, to the end we may obtain that which we demand.  
That which we ought to demand, is contained in our Lord's Prayer. But besides these general demands of the Pater noster, which we ought daily to make in the first place: every one ought also every day to demand of Almighty God, some particular things, which are needful unto him, having a roll or list of them, and knowing them by heart, to serve himself thereof in Mental prayer: as for example. A roll or Liste of particular Demands.  
1. To demand grace, well and duly to perform his office.  
2. To employ the time well.  
3. To obtain the perfection of his estate and profession.  
4. To unquish some vice, and to extirpate some imperfection.  
5. To Demand some virtue whereof on hath most necessity especially Charity & humility, or the gift of Prayer, or of greater Faith, saying with the Apostles (Luc. 11.) Lord teach us to pray. And Luc. 17. Lord increase faith in us.   

CHAP. VII. Whereof we must Demand pardon  
ONe may demand in general, pardon of all his offences; or divide them into three parts, ask pardon of all the evil that one hath done: and of all the good, which he hath left undone. And of all the time one hath employed ill. Another general fashion is; to ask forgiveness of our evil Thoughts, Words, and works. And of the Omission of good Thoughts, Words, and works.  
In particular, to fix his mi●de upon these four points.  
1. The Commandments of Almighty God and his Church.  
2. The seven Capital sins.  
3. The three faculties of the soul; Understanding, Memory, and Will.  
4. The five Senses of the Body, Seeing, Hearing, Smelling, Tasting, and Touching.  
For in these four subjects are conprehended all the sins which a man may commit in his whole life: and discoursing upon each of these points, on after another, to demannde pardon in particular, for sins committed, against such or such a Commandment; and in such a sort of sin, and with such a Faculty or Sense.  
And beside this, every one may add the sins proper to his estate and office.  
A roll or list, of thosefor whom we ought to Pray.  
In general we ought to pray for all, as our Lord hath very well shown us in the Prayer which he hath taught us: and for some more in particular. This example may serve evetie one.  
1. For all the Holy Church, and namely for our Holy Father the Pope, Prelates, and all Ecclesiastical persons.  
2. For the reduction of Heretics, and Co●uersion of Infidels.  
3. For all the whole Kingdom, and namely for the King, and our Princes.  
4. For all Lords and Christian Princes.  
5. For our Superiors, Governors, and Magistrates.  
6. For our Benefactors living & departed.  
7. For the souls in in purgatory.  
8. For all those which are in our charge.  
9 For our enemies, and adversaries.  
10. Then in particular, for such and such living or departed, and for them also who have recommended them selves unto our Prayers.  
This Prayer which is made for others, is very agreeable unto almighty God, as S. Chrisostome saith: and we both aught, and are bound thereunto, and therefore must every day, duly discharge ourselves of the same.  
It may likewise be noted, that as we pray and demand for others; so may we render thankes and offer for others: For example.  
To render thankes unto Almighty God, for all the benefits which he hath done to all the Angels, and to all men, and especially, to his B. Mother.  
Also, to all Christians.  
To all Religious persons; unto this realm: to this Person, and to that, considering the the persons, and the Benefits some what in particular, and rendering thankes to Almighty God for every benefit, in the selfsame fashion that we render thankes for our own selves.  

A roll or List of Patrons, which we ought to Pray unto.  
Every one ought to have a roll or List of Patrons, and to pray devoutly unto them every day: This for example, may seem proper.  
1. Our Lady.  
2. After our Lady, our Angel Gardien.  
3. The Saint of whom every one beareth the name.  
4. Afterwards, the Saints to whom one hath most devotion.  
5. The Saint or Patron of the place or country whereof one is: As also the Angel who hath the charge of the said place or country.  
6. The Saint of the present day.  
7. The Religious persons, may put in the fifth or fourth place, the Saint or Founder of their order.   

The manner How we ought to demand.  
To obtain that which we demand, three things there are which greatly help.  
The first is, that in demanding any thing of Almighty God, we must actually exercise Faith, considering that he can do all things. Hope, considering his great bounty, and having a desire and confidence to obtain our demand. And Charity, demanding such a thing, for the desire we have of the honour of God, of ouraowne salvation, and of our neighbours.  
2. The second is, in demanding, to use Obsecrations, as we see in the Litanies, and supplications of the Church.  
3. The third is, to add immediately thereunto, the Intercession of the Saints, who can much better than we, obtain that for us, which we do not merit.   

That which we ought to offer and how.  
We must offer up unto Almighty God, all th● which he hath given us, and doth daily give us, our Being, our Life, our Soul, our Body, our exterior goods, our thoughts our words; and our works.  
Item, to offer unto his Son, his precious Blood, his death & passion, his Merits, and his wonderful works.  
Iten all the good works of his sacred Mother, of all his Saints, & of all devout & Godly people, and of all the Church, since the very beginning of the world.  
And them to offer all this, as well for ourselves, as for all others in general and in particular, in the selfsame fashion, as we have said before, speaking of Thanksgiving, & of Demand.  
We must then do all these things mentally; Thank, Demand, & Offer for ourselves, and also for others, for of this sort of Prayer, we speak at this present; And it is an excellent means to remain and continue long time in Prayer.  
It is further to be noted, that these things are to be done in certain times every day: as in the Morninng after Meditation, or in hearing Mass, or after Mass and to keep herein good order, to the end we fail not: for otherwise we do easily forget them, but being a little accustomed thereto, there is no difficulty.  
Tha● which resteth of Mental Prayer, shall be touched hereafter, where we will treat of Colloquies.    

CHAP. VIII. Of Mixed Prayer.  
Mixed Prayer, is properly so called (as we before have explicated) when one prayeth a little Mentally and a little Vocallie; as if after I have prayed in spirit, for the souls in Purgatory, I should recite by mouth the prayer Fidelium Deus omnium Conditor. And ●his sort of Prayer, is much more easy, than Meditation and Mental Prayer, and in particular, a man may serve himself thereof, at such time as one finds not himself disposed in Soul, or Body, to Meditate & to Pray Menlie.  
1. First, one may pray in this fashion, upon the Commandments of Almighty God, and of the Church: as for example: To take the first Commandment of the Decalogue, and to consider how evilly we have observed the same for the time past, reducing a little, to memory, the sins that one hath committed against this Commandment, and to ask forgiveness in heart mentally; and after, to recite our Lord's Prayer and to do the same, on each Commandment.  
2. To make the same discourse upon the seven capital sins. And first, to reduce to memory, the sins of Pride and the sundry ways that one hath offended in this sort of sin, & to ask forgiveness for the same in spirit: and then to add the Pater noster vocally.  
3. Upon the three Faculties of the soul, the Memory, the understanding, and the will, using the same fashion to Pray mentally, and Vocallie, after we have a little considered, as for example. Wherefore almighty God, hath given me Memory, and the sins which I have committed in this faculty, not employing it as God hath willed me, but doing the contrary: And in the same sort, of the understanding and the will.  
4. The like is to be done upon the five Senses of the body, the Sight, the Hearing, the Smelling, the Tasting, & the Touching.  
5. The same sort of Prayer, a Religious person may use upon the Rules of his Order and Office. And every person, may easily and profitably apply the same to his Estate and Office.   

CHAP. IX. Of Vocal Prayer.  
Vocal Prayer is twofould; The on Public, to wit, the Canonical hours and Psalms: The other Private, as the Office of our Lady, the Bedes, & and the like. The first, is of Obligation: The second is often made of devotion, and sometimes also of Obligation, as when it is enjoined for penance by the Confessar, or else by Statute or Vow. Both to the one, and the other, we are to bring due preparation & attention, observing three things.  
1. At the beginning, or before he begin Vocal Prayer, to retire himself a part, or to enter into himself, & lifting up his hart to Almighty God, to offer unto him this work, to his honour and glory, beseeching him to assist us. etc. And to this end may say; Actiones nostras, etc.  
2. In the progress of this Prayer, he must do two things; The one, to promou●●e the words distinctly, without making overmuch haste; The other, sometimes (as at the Gloria Patri of the Psalms, and at the end of every ten of the Beads) to renew his attention, that is to say, to rectify himself, if he hath been distracted, and to go forward with a new devotion.  
3. Having finished, to render thankes, & crave pardon for the faults which one hath committed in praying.  
An excellent form of Vocal Prayer, is this: To recite our Lord's Prayer, (and the same is to be understood, of all other prayer) fair & softly, word by word, & pronouncing each word, to pause or employ so much time, as the natural breath of a man can last, in such sort or wise, that the words do follow or march together, with the several breathe: provided, that whilst on pronounceth the words outwardly, he must inwardly conceive the signification of the word, or the excellency of the personage, to whom on speaketh or our own vility, one may stay himself, praying after this fashion, as long as one will, reciting sundry other Prayers, or repeating the same.  
This sort of Prayer is very good, easy, full of devotion, & not subject to distraction; & ought every day to be put in practice, not in saying the Breuiarie, or the Beads (for it would take up too much time) and saying at the least a Pater and Aue, and that especially at the end of Meditation, after we have made the Mental Colloquy.  
When one is in journey, and every time that one cannot conveniently Meditate, then may one serve himself of this sort of Prayer, the which is very easy, and may be made even in going.  
The Supplications of Holy Church, which we call the Litanies, is a kind of vocal Prayer, very ancient, and very proper, which comprehendeth the suffrages of Saints, Obsecrations, and all sorts of requests, for ourselves, & for our neighbours, quick, and dead, and for all estates: and therefore all Christians ought oftentimes recite them.  
The Prayers also which we call Collects, are very good, devout, and holy, whereof one must serve himself, especially when one will demand some particular grace, or pray for some necessity, which presenteth itself, as, for Peace, for the Sick, for those that are in voyage, and the like: and are to be found, at the end of the Missal, and in the Office of our Lady.  
Likewise it is good in praying unto some Saint, to present unto Almighty God, and to recite the proper Prayer or Collect of the same Saint: and, if he have not a proper Collect, to take the Common.   

CHAP. X. Of the Beads.  
AMongst all other Prayers, as well Vocal, as others; the first and principal is, the Pater noster, and after this, the Aue Marie. For this cause (besides sundry others) the Beads, or Crown of our Lady, is an excellent form of Prayer, as being composed of these two Prayers.  
Now to recite devoutly and fruitfully the Beads: First one must observe the three precepts before mentioned, touching Vocal Prayer.  
Besides this one must (whilst one reciteth the Aue Maries) have his thoughts fixed upon some good and wholesome thing, as upon Death, upon Hell, upon Heaven, his sins, and principally upon the mysteries of our Redemption, which are contained in the life of our B. Lord, and of our Lady.  
For this cause or reason, B. Saint Dominike chose fifteen Mysteries of the rosary, persuading the whole world, to contemplate and consider them in saying the Beads. We must then have them & know them by heart, the which is very easy.  

The Mysteries of the rosary.  

Five are called joyful.  
1. The Annunciation of the Angel. 2. The Visitation of our Lady. 3. The Nativity of our Lord. 4. The Presentation in the Temple. 5. How he was found disputing amongst the Doctors.   

Five are called Dolefull.  
1. The Prayer in the Garden. 2. The whipping at the Pillar. 3. The crowning with Thorns. 4. The carrying of the Cross. 5. The Crucifying.   

Five are called glorious.  
1. The Resurrection of our Lord. 2. His Ascension. 3. The coming of the holy Ghost. 4. The Assumption of our Lady. 5. Her Coronation.  
The practice & fashion to say the Beads upon these fifteen Mysteries, is double, or two fold. The one is, upon one Pater noster, & ten Aue Maries, to consider one mystery, that is to say, whilst one saith one Pater noster, and ten Aue Maries, always to have our thought upon that mystery; As, at the Mystery of the Incarnation, to think upon the Angel, upon our Lady, and upon their discourse etc.  
The other is, upon each mystery, to say only one Aue Marie, that is to say, recite one Aue Marie, considering the Annunciation, another considering the Visitation, & so consequently, and to make the round of these fifteen, so many times, as till all the Beads be finished.  
One may also collect fifty or sixty mysteries, and principal works of the life of our Lord, from the Annunciation, unto the Ascension; and upon each one, to say an Aue Marie: always remembering to say a Pater noster, at the beginning of every ten.    

A form of Meditating, in saying the Beads.  
There are sundry other manners of saying the Beads, we will content ourselves here to set down one other only, the which consisteth in considering our sins; and the four last things of Man, and is this.  
One must imagine, that the Beads which one hath in his hand, are coloured, and that these colours represent unto us, the matter which we desire to consider, in reciting the Beads.  
To imagine the first ten grains, which are on the Beads, as if they were of diverse colours, white, black, red, green, yellow, tawny, etc. The second, of a pale colour. The third of a red colour. The fourth, of a black colour. And the fift, of the colour of gold.  
That is to say in saying the first ten, which are of diverse colour, to reduce into memory, the multitude & diversity of thy sins, which thou hast committed in thy whole life, craving pardon of Almighty God, by the intercession of our B. Lady.  
In saying the second ten, which are of Pale colour, to represent unto thyself the memory of Death.  
In saying the third ten, to think of the terrible day of judgement.  
In saying the fourth ten, of the pains of Hell.  
And in the fifth of the glory of Heaven.  
And who so would say in this sort, the Beads of sixty three Aue Maries, let him add to the sixth ten, of the colour of Silver, representing to his thought, the purity of our B. Lady.  
Thus to say the Beads, is Vocal Prayer, to the which one may profirablie adjoin Mental Prayer and Meditation, at the beginning & ending of every ten, resting himself sometime; to meditate some mystery, and to pray Mentally.    

CHAP. XI. Of jaculatory Prayers.  
SAint Augustine (in his Epist. 121. ad Probum) calleth jauclatorie Prayers, certain brief Prayers and Elevations, or dartings of the spirit, into Almighty God; as for example in saying: Deus in adiutorium meum intend. All such Prayers may be both Mental and Vocal. Mental, invoking inwardly Almighty God, unto our succour, and pondering in spirit, the meaning and contents of the same sentence; Incline to mine aid, o God. Vocal, pronouncing with the mouth the same words, either in Latin, or in the vulgar tongue.  
These jaculatory Prayers are very profitable, as well to entertaineus in continual devotion, and in the presence of Almighty God, as to accomplish that which our Lord hath said: Pray always. Wherefore we must not marvel when we hear say that S. Bartholomew prayed a hundred times a day, and a hundred times in the night; Also S. Martha, and S. Apollinus Abbot, and sundry other Saints, who wholly gave themselves to Prayer; for this is most easy (so fare off is it from being impossible) by the means of these jaculatory, Mental, or Vocal prayers, especially, sith Prayer is nothing else, than an elevation of the mind unto Almighty God, which may be done an hundred times an hour; and our Lord's Prayer, was expressly given unto us so brief, to the end, that every Christian might present it to God a hundred times a day, if so he will.  
Every spiritual man then, aught to take the pains to accustom himself to these jaculatory Prayers. And to remember himself, a good means it is, every time that one heareth the clock, from the Morning, until the Evening, to make a jaculatory Prayer, both by heart and mouth, being all alone. Whereunto, also would greatly serve, that every one do select some sentences, most pleasing unto them, taking them principally, out of the sacred Psalms, and to take each day, one for practise.  
And for as much as the Pater noster is truly our daily bread; it shall be very good to take for jaculatory Prayers, the seven Petitions contained in the same, every day one; As one Sundaye, to repeat many times, both by heart and mouth, Santificetur nomen tuum. One Monday, Adueniat regnum tuum: and so of others.  
The Excellency of our Lord's Prayer.  
And note I beseech you, the perfection and excellency of this divine Prayer, how the same fitteth all sorts of Prayers, to wit, Mental, Vocal, Mixed, jaculatory, and Meditation.  
1. The Parer noster may serve for Mental Prayer, saying it in spirit, and presenting to God, all that which is contained in the same, from one end to the other,  
2. For Vocal Prayer, reciting the same with the mouth.  
For mixed Prayer, saying it first with the heart, and after with the mouth.  
4. For jaculatory prayers, as we have lately said.  
5. fively, for Meditation, for one may meditate the same: yea, it is a most excellent matter of meditation, as shall be feene hereafter.  
Of all these manner of Prayers, the one are more proper for some persons, the other more proper for others; yea, one and the same person, at one time shall be more apt to use one manner of Prayer, and at another time another, according to the disposition of the soul or the body. As when any one is weary, or else is not well at ease, and shall be indisposed to make long Meditations, then may he most help himself by Vocal, or by Mixed Prayer.  
In voyage, a foot, or a horseback, vocal or Mixed prayers; are most proper and most easy.   

CHAP. XII. Of Spiritual Reading.  
LEt us presuppose that which is true, the reading of holy books, to be a thing exceeding profitable, and a companion of Prayer: whence we see, that all those who have loved, and do love Prayer, have embraced with like affection spiritual reading; we will here therefore only show that which is to be observed, to read with profit.  
The first advertisement is, what books we ought to read. First of all, the Holy Scripture (for such as shall by their Spiritual Father be judged fit to read it) especially the holy Gospel; the Epistles of S. Paul; the Epistles of S. james; and the first Epistle of S. john.  
Of the Old Testament, the books of job; the three books of Solomon; the Proverbes; Ecclesiasticus, & Ecclesiastes.  
After the holy Scripture, to read other spiritual books, but the best and most profitablest, whereof we will make a roll or Catalogue.  
2. Each one ought to read those books, which are most to his gust, and which he hath experimented to have brought him most profit. And therefore he ought to prove diverse, and then to hold himself to that which he findeth fittest for him.  
3. Not to deceive himself in the election of such books, let him ask advice of his ghostly Father.  
4. He must not be inconstant, and now read one book, and now another, but continue forth one book, from one end to the other. True it is, that sometimes one may change to take away distaste, or that a man doth sometime find himself more disposed to read one book, than another; and then to continue to read the other which he had begun.  
5. It is very meet to conforme his reading, unto his Meditation, that is to say, to read the same matter, that one doth Meditate as much as is possible.  
The second, how one must read. 1. He must have a right intention, and not to read upon curiosity, or for desire of knowledge, or for the elegancy of the style; but to stir up himself to devotion, and to profit in spirit.  
2. He must not read in poste-haste, but softly and devoutly, chewing the words which one readeth.  
3. Meeting with any notable and profitable thing, not to pass farther, but to stay himself, and to ponder it, adding moreover some little prayer.  
4. The most worthy sentences, and things most profitable, to learn them by heart, to be able to recount them, and to serve himself of them.  
The third, touching the time when one must read.  
1. First, when the soul hath appetite to read, and inclineth thereto.  
2. When a man findeth himself arride & dry in devotion.  
3. On holy days more than on other days.  
4. Before, or after Communion, or celebration of the sacred Mass.  
5. Sometimes it is good to read before. Prayer and Meditation, to excite himself to devotion, and to find matter, whereon to Meditate.   

CHAP. XIII. Such Spiritual Books as are most profitable for all persons.  
A Little book entitled, Gerson, or Thomas a Kempis, of the following of Christ.  
The life of Christ, by S. Bonaventure.  
The works of F. Lewes of Granade; namely, his Spiritual Doctrine or Abridgement. His Memorial of a Christian life. His Meditations. His Treatise of the love of God, and of his Benefits.  
The contempt of the world.  
The Life's of Saints.  
The Meditations of Father Loart, upon the Mysteries of the Rosary. His Christian Exercise. And his Meditations upon the Passion.  
Comfort in T●ribulation, by Sir Thomas Moor:  
The Epistle of Comfort, by Father Southwell. And his Rules of good life.  
The Paradise of the soul by Albertus Magnus.  
The miracles of our Lady of Loretto, of Sichim, & of other places.  
Father Fuluius Androtius, of the frequenting the B. Sacrament. And his Meditations upon the Passion.  
Father bruno's Meditations. And his Abridgement.  
The Society of the rosary.  
The Introduction to a devout life, by Francis Sales, bishop of Geneva.  
Father Points Meditations.  
Father Parsons Christian Directory.  
A brief Collection, concerning the Love of God towards man, found amongst his works, who composed the jesus Psalter.  
Wholesome and Catholic Doctrine, concerning the 7. Sacraments, by the Reverend F. in God, Thomas, Bishop of Lincoln.  
The book entitled, Six spiritual books, full of marvelous piety and devotion.  
The sacred Mystery of the Flagellation of our Lord and Saviour.  

Others, particularly for Religious persons, besides the aforesaid.  
The Epistle of jesus Christ, to the faithful soul.  
A brief Method, how to serve God in a perfect manner, by F. Alphonso.  
The Spiritual Conflict.  
A Treatise of Mental Prayer, by F. Molina, Carthusian Monk.  
The Mirror of Perfection, by F. Lucas Pinelli: And him upon the life of our B. Lady.  
A Spiritual Exercise, written by F. William Perin, Prior, and Friar Preacher, of great S. bartholome's in Smithfield.  
With sundry others (all of them to be found in our English tongue) which the Ghostly Father shall judge to be most convenient and proper for every person.    

CHAP. XIV. Of Meditation.  
WE have said at the beginning, that two things are necessary to make us to Meditate, to wit, the Matter, and the Manner: whereof we must now treat in particular, to the end to aid every one, both in the one and the other.  
The matter of Meditation, that is to say, what things one must Meditate and consider.  

Death, judgement, the pains of Hell, and the glory of Heaven.  
The vanity of the world, and the miseries of this present life.  
The sins we have committed in our whole life.  
The life death, & Passion of our Lord, and upon the holy Eucharist.  
The Benefits of God.  
The life of our Lady, and of the Saints.  
The virtues.  
The book of the Creatures.  
The Perfections of God which we call Atributes.  
All the holy Scripture, especially, the holy Gospel, and the Psalms.  
Our Lord's Prayer, as also the Creed of the Apostles, is very good and profitable to Meditate.   
All which is contained in the Christian Doctrine, of Catechism, may likewise serve for matter of Meditation.  
One must meditate often, upon the end for which man was created in this world, for it is the foundation of our salvation & perfection.  
It is good to conform one's self to Holy Church, and to follow her traces: as, One solemn days, to consider the Mysteries, which them are proposed unto us.  
One the Feasts of Saints, to consider their life, death, virtues, and most remarkable acts, and the glory which they have acquired.  
In Aduent, to Meditate on the mystery of the Incarnation, or on the life of our Lord.  
In Lent, one may take every day, the Gospel of the day for Meditation.  
The matters most proper to Meditate upon the Sundays, are the resurrection of our Lord. Our Resurrection and beatitude, figured by the Sunday. The Benefits of God. And the Gospel of the day. And as there are four Sundays in the month, one may Meditate every Sunday, one of the four matters aforesaid.  
On the days of Communion, to Meditate upon the holy Eucharist, or upon the Passion of our Lord.  
On friday, upon the Passion of our Lord.  
And on Saterdaye, something of our Lady.  
When one hath heard some Sermon, or Exhortation, the same day, or on the morrow to repeat the same, and to make his Meditation thereupon.  
Besides this, the Religious person, the Priest, and every one, ought often to Meditate upon his vocation, vow, rules, estate and office.  
Every one also ought often to Meditate upon the virtue, whereof he hath greatest necessity: and upon the imperfection, whereof he most desireth to amend himself.  
And even as the body doth addict itself most willinglie●, and would oftenest eat of those meats, which best do like it: so likewise the soul ought oftenest to chew & Meditate those matters, wherein she findeth most taste and spiritual profit; For it is true in things spiritual, as incorporal, as the Physicians say. Quod sapit nutrit. That which relisheth, nourisheth.  
Finally, as touching the matter of Meditation, thou must observe three other points. The first, that at the beginning of every Month, and of every week, thou oughtest to be diligent, to foresee, and prepare the matter, that thou intendest on the month or week ensuing.  
The second, that when one hath begun to Meditate some matter, each day, if some just occasion present itself to Meditate some other thing, as a Sermon, Solemnity, etc. For that day to interrupt it, and to leave the matter one hath in hand; and on the morrow to return & go forward, as before.  
The third, that although it be good, from month to month, and from week to week, to take some matter, to meditate one so many days as it shall last, nevertheless, one may also every day meditate diverse matters. And because that the most necessary, are these four; the last End of man, Death, judgement, Hell, and Heaven, the Passion of our Lord, our sins, and the Benefits of Almighty God, one may oftimes, and within one week Meditate them all, according to the same order, and in this sort.  
Monday, of Death.  
Tuesday, of judgement.  
Wednesday, of the pains of Hell.  
Thursday, of the glory of Heaven.  
friday, of the Passion of our Lord.  
Saturdaie, of our Sins.  
Sunday, of the Benefits of Almighty God.   

CHAP. XV. divers manners of Mediting diverse things. Manners of meditating the four last ends of a Man.  
ONe may every day Meditate one of these four things, Death, judgement, the pains of Hell, and the glory of Heaven.  
One may also upon each of these four ends, make sundry Meditations.  

Upon Death, one may consider principally these points.  
1. That one must needs die.  
2. When, where, and how, no man knoweth.  
3. That in Death, one leaveth all behind him.  
Another manner.  
1. To consider the things which go before Death, as sickness, physic, dolours and Extreme Unction.  
2. The things that accompany it, as are the grievous pains of the body, the loss of the senses, the waxing cold, the pains of the soul, the temptations, the visions, etc.  
3. Those which follow it, as Burial, & particular judgement.  
Another Manner.  
1. That death is very dreadful.  
2. That one must fear it, despise, and desire it.  
3. That one must prepare himself to die well.   

Upon the latter judgement, these things principally are to be considered.  
1. The dreadful signs that shall go before it.  
2. The Renovation of the world.  
3. The Resurrection of all the children of Adam, at the sound of the Trumpet.  
4. The majesty of the judge, assisted with all his Court.  
5. The rendering of account, and the opening of the books of all men's consciences.  
6. The double sentence: & each one ought to know the words, & to consider them.  
7. The executions of them.  
divers manners of Meditating, upon the Glory of the blessed.  
1. One is to consider, 1. the place. 2. the persons, 3. the actions of the Blessed.  
2. Another, to consider, 1. The goods of the soul. 2. The goods of the body. 3. The Exterior.  
2. Another to consider three dovaries and Perfections of the soul, which are, vision, possession, and everlasting Enjoying.  
4. Another to consider the four dovaries and perfections of the Body, impassibility, clarity, Agility, Subtility.  
5. Another, to consider the joy, which every one of the five Senses shall have.  
Another fashion is, to consider the seven points following, in one or more Meditations.  
1. Point, to consider the excellency of the Place, to wit, the Greatness, the Beauty, and the Riches of heaven.  
2. The Beatitude of the Body, how it shall be endued with four excellent qualities to wit, that it shall be altogether Impassable, most bright-shining, most Agile or nimble, and (as the Apostle speaketh) spiritual, that is to say, which can pass quite through other bodies (as through a stone wall) without let or impediment.  
3. The Beatitude of the Soul, as, the great wisdom, seeing Almighty God face to face, and all things in him. The most ardent love of God, and his neighbour. The joy and Contentment, almost infinite.  
4. The Company of the Blessed, to wit, of all the Angels, of all the Saints, and of the glorious Mother of Almighty God.  
5. To consider the Actions and Exercises of the Blessed; which are, perpetual Contemplation, joy, Love, Feasting, pastime, & Lauding of Almighty God; Magdalene alone, and no Martha, no external business, or office of the world.  
6. No evil, and all that is good, considering the good things, and the evils of this world, to ascend to the consideration of those above.  
7. How long all the same shall endure: for all eternity without end.  
8. Another fashion is, to consider, that on every side, they shall enjoy most unspeakable contentment.  
1. The joy that the Blessed shall have in beholding on high, the most sacred mother of Almighty God, our Lord and Redeemer, and all the holy Trinity. 2. Round about him, the aforesaid company, and the excellence of the place. 3. In himself, the beatitude both of soul and body.  
4. Beneath him, the world, Limbo & Hell.  
Another, to consider that in that place there is no manner of evil, and is all manner of good; making two discourses, one upon the evils, another upon the good things.  
Touching the pains of the damned, there are as many manners to Meditate them, as the glory of the Blessed: there needs no more, but to change the good things into evil.    

CHAP. XVI. Manners of Meditating, whereby to attain the knowledge of ones self.  
1. THe first is, to consider the time past, present, and to come, as S. Bernard teacheth in sundry places, saying. O man think, first, what thou hast been: second, what thou art; third, what thou shalt be.  
Or thus; First, from whence come I? Second, Where am I? Third, whether go I?  
Or thus; what is the entry of man into the world. Second, what his abode. Third, what his departure.  
2. To consider (as the same Doctor sayeth, lib. 2. De consid.) 1. Thy self, who and what thou art. 2. The things that are underneath thee, Limbo, Purgatory, and Hel. 3. The things that are round about thee, the world, the Creatures, the devils. 4. The things that are above thee, the glory of Paradise.  
3. To consider four other things, according to the counsel of the same Saint Bernard (De inferiore capite 65. 1.) What thou art by nature. What thou hast been by sin. 3. what thou mayest be by the grace of Almighty God.  
4. To consider the words of Moses (Deut. 32.) O that men would consider the things that are Past (the evil committed, the time lost, and jesus Christ crucified.) The Present (the benefits of God, the vanity of the world, the brevity of this life, and the difficulty to be saved.) And foresee things to come (Death particular, general judgement, Hell, and the glory of heaven.)  
5. To consider the four causes of man. 1. The cause Efficient, who made him, to wit God, 2. The material cause; the body made of earth, 3. The formal cause, the soul, the image of God. 4. The final cause, wherefore man was made, to wit, for eternal beatitude.  
6. To consider himself, according to sundry estates. 1. In as much as man. 2. In as much as a Christian. 3. In as much as Religious, a Priest, or of any other estate or condition.   

CHAP. XVII. The manner how to Meditate sins.  
THe first is, to Meditate his proper sins, to know them, and to have true sorrow and contrition for them: deuiding them into certain points and considerations, as, to Meditate. 1. Their multitude. 2. Their grievousness. 3. The damages they bring with them. For the multitude, one may observe some order: as, to consider the years of our life, in such, or such a place; and in such company etc.  
Item, the sins committed by thoughts, by words, by works, and by omission.  
Item, the sins I have committed against God, against my neighbour, and against myself; And note, that in considering his sins, he must not stay himself upon the sin of the flesh, and of choler, but very little.  
Note also, that it is very fit and profitable for a spiritual man, to refresh in himself, the memory of his life past, and sometimes to make one whole Meditation upon the same, and oftentimes to pass it over in praying and Meditating, in a quarter, or half an hour, dividing it into as many parts, as the places are, wherein he hath dwelled; in the same fashion that we shall by and by, speak of the life of our Lord.  
The other fashion is, to consider the Sin in itself, to conceive a hatred and horror of the same, meditating. 1. How much sin is displeasing to God, and wholly contrary unto him.  
2. How much hurt it bringeth to the man who committeth it, and sometimes to his neighbour also: to soul, to body, to honour, and to his goods, or substance.  
3. How many damages it bringeth to the whole world, and how exceeding grievously Almighty God hath always chastised it: recalling to mind some examples, as of the Angels themselves, and of mankind.  
Another manner is, to take the seven capital Sins, which some call Mortal, and every day to meditate one in form following.  

Upon Sunday, Pride.  
Monday, Covetousness.  
Tuesday, Luxury.  
Wednesday, Envy.  
Thursday, Gluttony.  
friday, Anger.  
Saturday, Slouch   
Upon every one of which, one must consider these three points. 1. How much such a sin displeaseth God. 2. How much it hurteth man. 3. How many times I have offended God by such a sin, & his branches: and each of these points may be made double, as for example.  
1. How much this vice displeaseth God, & how doth please him the contrary virtue. 2. How much this vice hurteth man, and how profitable is the contrary virtue. 3. How much I have offended by this vice, and how fare off I have been, & am from the opposite virtue.   

CHAP. XVIII. Manners how to Meditate the whole life of our Lord jesus Christ, comprising also his Passion.  
THe first manner is, to Medi●ate the principal mysteries, every day one, from the Annunciation, unto the Ascension, as S. Bonaventure, F. Lewes of Granade. & F. Vincent Bruno have done.  
2. One may divide the whole life of our Lord into seven parts, and finish them in one week, as Saint Bonaventure doth.  
3. One may divide the whole life of our Lord, into ten parts, according to the ten places where he hath dwell in this world, considering what he hath done, and endured for thee in every place.  
1. In his Mother's womb, nine Months.  
2. In the Manger, or in Bethelem, forty days.  
3. In Egypt, about seven years.  
4. In Nazareth, more than two and twenty years.  
5. In the Desert, forty days, & forty nights.  
6. Preaching in jury, and in Galilee, about three years and a half.  
7. In grievous pain and torment, one whole day.  
8. Upon the Cross, three hours.  
9 In the Sepulchre, and in Limbo, forty hours.  
10. Here in earth, after his Resurrection, forty days.  
In this manner, within one hour, yea half an hour, one may meditate the whole life of our Lord jesus, pausing a little upon every one of these ten parts, or points: the which is very easy, and very profitable. One may likewise make upon these ten parts, ten Meditations, or more, or less, as one will himself.  
4. One may likewise divide the whole life of our Lord, into three parts, to wit, his entry into this world, his abiding here, and his issue or departing. How he entered, what he did whilst he dwelled here. And in what manner he went out of it: as S. Thomas hath divided it; And upon each of these parts to make one, or more Meditations.  
5. One may also comprehend it in three other general parts or members, as S. Bernard saith (in his Sum:) considering, what he hath said, what he hath done, and what he hath endured. Dixit multa, fecit mira, pertulit dura. He spoke many things, did marvelous things, endured painful things: and upon each of these points, to make one, or more meditations.  
We will stay no longer upon the explication of these points, not to be overlong: for if he be a little exercised in these affairs, he may form of himself, that which here is said: or if he have need, let him ask advice of his ghostly Father.  
6. One may likewise do in this manner, to wit, to meditate the fifteen mysteries of the rosary, making upon every one, one or more Meditations.  
7. One may take one of the four Gospels, and meditate the same, from one end to another. Or of the whole four, to make one Monotessaron, those who can perform it.  
8. In the little Catechism of Canisius, there are seven very excellent Meditations, each one containing five points, drawn forth of the Infancy, Life, and Passion of our Lord.   

CHAP. XIX. Manners of Meditating the Passion of our Lord.  
1. THe first manner is, to begin from the last Supper, and every day to meditate one Mystery, until his death and burial, following the text of one Evangelist, or of all the four together: as S. Bonaventure Loartus, and Costerus have done.  
2. To divide the Passion of our Lord into seven parts, and to meditate it in one week, as S. Bonaventure, & Lewis of Granado hath done.  
3. One may make as many Meditations, as there are places wherein he suffered, making each day, as a Station in one place. 1. In the place of the last supper, where he washed his Disciples feet, and instituted the B. Sacrament. 2. In the Garden, where he contristated himself, and sweat abundantly a bloody sweat. 3. Before Annas, where he received a grievous blow on the face. 4. Before Cayphas where he was spit on, and blinde-foulded. 5. In the house of Pilate, where being falsely accused, he used wonderful modesty, patience and silence. 6. In the house of Herod, where he was despised, clothed in a white garment, and reputed for a fool. 7. Again, before Pilate, where he was nakedly scourged, and condemned to die. 8. In the way towards Caluarie, bearing his heavy Cross. 9 His death and Passion, upon the same mountain.  
4. One may meditate in one week, the seven words which our B. Lord and Saviour spoke, hanging three hours alive upon the Cross: which each good Christian ought to have by hart.  
1. Father forgive them, they know not what they do.  
2. To the Thief; Verily I say unto thee, this day thou shalt be with me in Paradise.  
3. To his sorrowful Mother; woman, behold thy son: and to Saint john, behold thy mother.  
4. My God my God, why hast thou forsaken me.  
5. I thirst.  
6. All is consummate.  
7. Father into thy hands I commend my spirit.  
8. One may choose out of the whole Passion, about a dozen mysteries, whereon to Meditate, as F. Fuluiu● Androtius hath done.  
9 Another manner is, to meditate three things, or three several sorts of pains, to wit; that which our Saviour suffered in foul in body, and in his honour: and upon each of these three points, to make one, or more Meditations: and all this may be drawn forth of the holy Gospel, or forth of some book that treateth of this subject.  
10. One may likewise Meditate four things. Who he is that suffereth. What things he suffereth. For whom. And how he suffereth, making upon every of these points, one or more considerations; The which four considerations, ought also to be made in all the Meditations, which one maketh upon the Passion. And albeit that some of these manners seem to be points of Meditation, yet are they diverse ways and fashions of Meditating.  
11. One may Meditate the Passion of our Lord, by diverse ways, to draw from thence diverse affections, as Saint Bonaventure hath taught in his book, of the dart of divine love, and after him, Denis the  Monk, Granado, Loartus, and others.  
1. By way of Compassion, considering the grievousness of his pains.  
2. By way of Contrition, considering that he is dead for our sins.  
3. By way of Imitation, to imitate and follow his example.  
4. By way of Thanksgiving, considering the greatness of the benefit.  
5. By way of Love, considering the Love, which he hath showed unto us.  
6. By way of Hope, sith that he is dead to save us.  
7. By way of Admiration, astonishing him self, at so great a love and bounty.  
And this may be done, in one only week, Meditating the Passion of our Lord, every day by one of these ways.  
Item, at each point or Meditation of the Passion, one must excite in himself some one, or more of the said Affections.   

CHAP. XX. Manners of meditating upon the holy Eucharist.  
ONe may meditate a great number of things upon the holy Eucharist.  

The History.  
How he eat the Paschall Lamb with his Apostles.  
How he washed their feet.  
How he instituted the B. Sacrament, and did communicate them.   

The names.  
Eucharistie, Sacrament, absolvement, Communion, Sacrifice, Bread, Viaticum.   

The figures.  
The bread and wine of Melchisedeck, the Paschal Lamb, Manna, and the bread of Elias.   

The Causes wherefore it was instituted.  
For a memory of his Passion.  
To show us his love.  
For food of our soul.  
To serve us for Sacrifice.  
For pledge of Beatitude.   

The effects or fruits of the Sacrament.  
1. It worketh in the soul, all that which the bread doth in the body; it nourisheth it, it giveth it life, it fortifies it against her enemies, contenteth it, and replenisheth it with joy etc.  
2. illuminateth the understanding, and inflames the hart.  
3. It uniteth and incorporateth man with God.  
4. It augmenteth all the virtues, Faith, Hope, and so of others.  
5. It changeth a man, & maketh him another by amendment of his life and manners.  
6. It rendereth a man as it were assured of his salvation.  
7. It giveth in this world the grace of almighty God, and in the other, glory.  
One may also meditate upon the Antiphone, O sacrum convivium, the which containeth six parts or branches.  
O sacred banquet.  
In which Christ is received.  
The memory of his passion is called to mind.  
The soul is replenished with grace.  
And a pledge of future glory is given unto us.  
Moreover, one may Meditate upon these four circumstances. Who he is that cometh. To whom he cometh. How he comes. And wherefore he cometh.  
Likewise one may Meditate upon the preparation & endeavour, of him which is to receive it.   

How one must Receive it.  
Two things are necessary before we receive it; Purity, and desire.  
Two in receiving it; Humility, & Chastity.  
Two after receiving; Thanksgiving, and amendment of life.  
One may likewise meditate upon the Hymns of the B. Sacrament, and upon the Prayer, Deus qui nobis sub Sacramento mirabili etc. And upon some sentence of the same, as, Caro mea verè est cibus. Panem Angelorum manducavit homo: my flesh is mere indeed. Man hath eaten the bread of Angels, and the like.  
One may take for matter to meditate upon the 6. Chapter of Saint john. The 4. book of Gerson. The Catechism. The Meditations of Lucas Pinellus, Lewis of Granado, & Fuluius Androtius, upon the Treatises which they have made of the holy Communion.    

CHAP. XXI. Manners to Meditate the Benefits of Almighty God.  
ONe may consider in one Meditation, all the benefits of Almighty God; the which, because they are innumerable, he must make two several Rolls.  
One, of the General, and most principal Benefitesl these are: Creation, Conservation, Redemption, Faith, or to be a Christian, justification, Communion, and Vocation to his holy service.  
Another of the particular Benefits, as, To be borne of a good father and a good mother. To have a good complexion, and his health. To have been delivered from some sickness, or danger. Every one may repeat his own, & he must know them by hart, and pause a little upon every Benefit.  
2. One may divide the benefits of Almighty God into sundry fashions. 1. The Benefits of Nature, of Grace, and Acquired.  
2. Of the Soul, of the Body, and Exterior▪ 3. Past, present, and to come. 4. Common to all men, to many, to few, to me only: and upon each rank or kind of benefits, one may make, one, or more Meditations.  
3. One may take the seven Benefits v, and pause upon them so long, as he may, considering diverse and sundry things. Upon one Benefit, one may make all these considerations.  
Who hath done me this Benefit? God.  
What hath moved him to do it? his only Bounty.  
Wherefore he hath given it me? For his own honour, and for my salvation.  
How great is this Benefit?  
How much I am oobliged unto him for the same?  
How ungrateful I have been unto him, & how evilly I have served myself of this Benefit?  
What I ought to do for the time to come.   

CHAP. XXII. Manners of Meditating the life of our Lady.  
ONe may Meditate the life of our Lady, even as the life of our Lord, beginning from her Conception, until her Assumption, as Costerus hath done in his book of the fifty Meditations, upon the life of our Lady.  
2. To meditate the principal mysteries of her life, which are those that holy Church doth solemnise: to wit, her Conception, Nativity, Annunciation, Visitation, Purification, and Assumption.  
3. To consider the Aue Maria, after the self same manner, as the Pater noster.  
4. Her virtues; See Arrias, of the Imitation of our Lady.  
5. Her Privileges.  
6. Some Hymn of our Lady, or some sentence of holy Scripture, appertaining unto her.  
7. One may also meditate the figures and prophecies of our B. Lady.   

CHAP. XXIII. The manner of Meditating the Feasts of the Saints.  

Taken out of S. Bernard upon the Sermon of the Vigil of S. Peter and S. Paul.  
ONe must consider three things; The assistance of the Saint. His example. And our confusion.   

His Help.  
In what place he now findeth himself.  
With what glory he is crowned.  
That by his merits and prayers, he can assist me.   

His examples.  
How he is arrived to this glory.  
By what works, pains, and virtues.   

Our confusion.  
What do I? I will come where he is, and will not do what he hath done.    

CHAP. XXIV. The manner of meditating the virtues.  
FIrst one must have a roll of virtues: whereof these are the principal. Faith, Hope, Love of God, Fear of God, Prudence, justice, Humility, Patience, Obedience, Meekness, Chastity, Poverty, Sobriety, Mercy, Taciturnity, Simplicity, Modesty, Magnanimity, Perseverance.  
1. One may meditate many virtues in one Meditation, as the three Theological, the four Cardinal, or the three Evangelicall Counsels, Poverty, Chastity, and Obedience: making of each virtue, one point of Meditation.  
2. One may take the seven greater or more eminent virtues, as the three Theological, and the four Cardinal. Or those which are opposite to the seven capital vices, and to meditate then within one week, every day one.  
3. One may meditate all the aforesaid virtues, every day one, and others also if one will; as the Contempt of the world, the Contempt of himself, Zeal of souls, Devotion, Diligence towards the divine service, Concord, Verity, Fidelity, Liberality, Prudence, Gratitude or knowledging of Benefits, and Penance.  
4. One may take one only virtue, and stay himself thereon, so long as he can, considering diverse things upon the same, as;  
What such a virtue is (for example of humility:) wherein it consists: and what it meaneth to be humble.  
How fair, excellent, profitable, and necessary this virtue is, considering in particular, the profit that it bringeth.  
How much it pleaseth almighty God, and maketh a man acceptable unto him.  
What example and doctrine our Lord hath given us of such a virtue.  
How detestable, damageable, and displeasing the contrary vice is unto Almighty God.  
How fare off I have hitherto been from this virtue, and what ●e cause thereof hath been.  
What I ought to do for the time to come, considering the means to acquire the same, and the impediments to keep me from them.  
5. The fifth means is, to Meditate some virtue in the person of our B. Baviour, considering three points.  
1. What example the Son of Almighty God hath given us of this virtue (for example of humility.)  
2. What he hath said and taught touching such a virtue, remembering himself of some one sentence.  
3. Wherefore he hath done and said all this? Assuredly for me.  
In this manner one may meditate in one week, seven principal virtues of our Lord and and Saviour; as, Sunday Charity. Monday. Monday, Humility. Tuesday, Patience. Wednesday, Obedience. Thursday Meekness. Friday, Povertie. Saturday, Chastity.  
4. To meditate the Beatitudes, which are eight most goodly virtues, considering three things upon each Beatitude.  
1. The sentence itself, which hath two points, to wit, the virtue, & the recompense.  
2. How much this virtue hath shined in our B. Saviour.  
3. How far I am from this virtue, and what profit it would bring me, if I were owner thereof.   

CHAP. XXV. The manner how to meditate, upon the Creatures.  
BY the consideration of the creatures, one cometh unto a great knowledge and understanding of the Creator: for there is not any creature, how little soever he be, which shows not the power, wisdom, and great bounty of him that made him. Wherefore, who so desireth well and truly to profit in the spiritual life, let him give himself to the reading of this great and goodly book of the world, which is always o●en unto all; & that therein he make many good and frequent meditations; the which may be done in two sorts or manners, to wit;  
Either meditating them altogether, considering all this whole world, in one Medication, or in particular, making one Meditation upon each creature, as, the heaven, the earth, and observing always therein, the power, wisdom, and bounty of almighty God.  
Furthermore that he accustom himself hourly, or at every occasion, seeing any creature, a beast, a flower, etc. to elevate his spirit, & to consider who hath made it, & forthwith he shall find the three aforesaid virtues and divine perfections.  

Upon the Creatures in general.  
1. The Creatures of the world, evidently show the greatness of God, Creator thereof.  
2. The multitude and variety of the things created, the infinite perfections which are in God.  
3. The good disposition and Order of the world, the wisdom of God.  
4. The profit which the creatures do bring unto us, the Bounty of God.  
5. The Beauty of the world, the beauty of God.  
6. The roundness thereof (which▪ hath neither beginning nor ending) the eternity of God.  
7. The unity of the world, demonstrateth that God is only one.  
8. The abundance of good things, which we receive of the creatures, showeth the liberality of God.  
9 The stability and Constancy of the world (continuing always the same) showeth that God is immutable, and changeth not.   

Upon each Creature in particular.  
1. To consider its beginning, which is God.  
2. The end wherefore such a creature hath been made, to wit, for the honour of God, and service of man.  
3. Whereof, & how it ha●h been made.  
4. The qualities, and effects of the same creature.    

CHAP. XXVI. The manner how to meditate the perfections of Almighty God.  
FIrst one must have a roll; these are: Infinite Essence, Power, Wisdom, Bounty, Love, Mercie, justice, Providence, Liberality, Patience, and Meekness.  
Than one must know and consider the works and effects which he hath showed, of such and such a virtue; The examples & sentences of holy Scripture will greatly serve thereto. As, to know his divine Essence, to consider the sentence of the Prophet jeremy, cap. 2. saying, I do fill both heaven and earth. And Acts 3. In him we live, move, and have our being. For the Power of almighty God. He spoke and they were made: he commanded, and they were created. Psalm. 32. And so of others. Wherefore this meditation, agreeth especially to those that are most perfect, and most practised, as well in Holy Scripture, as in spiritual matters: and therefore may be called, the most excellent of all Meditations.   

CHAP. XXVII. The manner how to Meditate the Pater noster, & the holy Scripture.  
IT is an excellent good manner, & exceeding profitable, to meditate upon the words of Holy Scripture, which are the words of Almighty God, and marvelously replenished with divine mysteries.  
The manner how to meditate them, is, to take the first word of a sentence (as if it were this;) So God loved the World, that he gave his only begetten Son. joh. 3. The first word whereof is So, & to stay himself, and to pause upon the consideration thereof, so long as our soul can find diversity of conceits and instructions, gust, and utility therein: & then to pass to the next word after, and to do the like.  
After this manner, one may meditate the Collects and Hymns of holy Church, & above all, our Lord's Prayer, the which for that it was composed immediately by God himself, containeth in it very wonderful mysteries, and aught to be often Meditated and considered, for the great fruits which such Meditation bringeth.  
After this divine Prayer, to Meditate the Aue Maria, Salue Regina, Anima Christi, Veni Creator, Veni sancte Spiritus, Te Deum laudamus etc. And Priests the Holy Canon of the Mass.   

CHAP. XXVIII. Of Examen of Conscience.  
BEcause examen of Conscience, consisteth principally in knowing our faults (which is an act of the understanding) one may very well place it, amongst the species of Meditation.  
Now, there are two sorts of examen of Conscience; the one is called General, when one examineth and searcheth forth all the faults which he hath committed, by Thoughts, Words, Works, and Omission, to the end to amend himself of all; and ordinarily is made in the Evening, & containeth six points.  
1. To render thankes to Almighty God for his Benefits.  
2. To ask him grace to know our sins, and to amend them.  
3. To ask an account of our own soul, of the sins committed that present day: considering all the hours of the day from the Morning, wherein we have failed, by Thoughts, Words Works, and Omission.  
4. To demand pardon, for that wherein we have offended.  
5. To purpose firmly to amend us, by the help and grace of Almighty God: and to say at the ending, the Pater noster.  
The other, is called Particular, and is, when one examineth one only imperfection, whereof one desireth to correct himself; the practice is this.  
In the morning being risen, one must incontinently make a steadfast purpose, to keep himself diligently in that day, from such a fault and imperfection, with the help and assistance of Almighty God.  
After dinner to examine himself upon the fame, sequestringe himself a part, and doing three particular things.  
1. To demand an account of his own soul, considering all the hours from the morning, how often he hath fallen into the same.  
2. To make so many marks, or streekes with his pen.  
3. To purpose a new, to countergard himself for the rest of that day.  
After supper, to do the very same; And to see from day to day, and from one week to another, the profit and amendment which one hath made; always craving the assistance of almighty God, to enable him to amend himself, and exciting himself, to greater amendment.   

CHAP. XXIX. That Which he must do before Prayer.  
FOr final accomplishment of the form or manner of Prayer, and of all that which hath been hitherto said, we drawing and approaching now to an end, we will show the practice, dividing the same into three parts, to the end to observe order, & that one may the better bear it in memory. And let every one persuade himself, that by how much the better he shall observe these instructions and documents, ordinarily, by so much better will prayer succeed with him; as contrariwise, if he use not the diligence well to observe them, so much less progress will he make.  
The thing then which is most necessary before Prayer, is, to make a diligent preparation, a doctrine and precept given by almighty God himself; and in the ancient Testament also by the Wiseman. (Eccles. 8.) saying, to whomsoever will present himself before his divine Majesty, to speak unto him; Before Prayer prepare thy hart, and be not as one that tempteth God. As if he said; It is too much presumption, it is a heinous offence, to come before my Majesty, without first putting thyself in order. And by his Son in the new (Mat. 6. Where he sayeth.) When thou wilt pray, enter into thy chamber, that is to say, enter within thyself, prepare thee well etc.  
This diligence and preparation, consisteth in the doing of sundry things.  
1. One must exactly know the history, mystery, or subject which we mean to meditate, and the circumstances of the same, as the place, the persons, & other particularities; for the knowledge of the fact, is the ground of the Meditation: and therefore, one must either read the Text, or a little refresh the memory thereof.  
2. One must divide the aforesaid subject or matter of meditation, into sundry parcels or parts, which we call points or considerations, to the end, to consider them one after another. And then also, one must prepare the preludiums and colloquies, conform to the subject of the meditation: whereof shall be spoken, in the ensuing Article.  
3. It is not so good in meditating, to take some meditation made by another all at length, as of S. Bonaventure, Granado, or others: for better it is, that the soul of herself do find her own pasture.  
4. One must not be weary, either in body or mind, when one goeth to prayer, as to have read or written overmuch: but for some time before, to leave all, to find himself fresh and well, disposed, at the time of Prayer.  
5. About one quarter before the hour (if the prayer be made by day, and the Evening before he go to bed, for that of the morning) one must diligently foresee and learn by hart, the points of the meditation, & the rest which one hath prepared for this purpose, yea ●and if need so require (at the time of prayer, to hold the paper or book in his hand, the better to remember and meditate one thing after another.  
6. Being laid in his bed, he must briefly reduce them to memory; and arising in the morning, give and present the first of his thoughts unto almighty God, & then make him self ready, thanking him, and praying unto him, both with heart & mouth, and thinking upon the subject of the Meditation that he meaneth to make, excite in himself a fervent desire to do it well.  
7. About a quarter of an hour before, one must do that which our Saviour saith (in S. Mat. cap. 6.) Enter into thy chamber etc. Enter into thyself, and close the gate against all other affairs and cogitations, considering, whether one goeth, and where about: and holding himself so recollected, to attend and expect the hour of Prayer.  
8. It is also good to go to prayer, with a good appetite, that is to say, with inclination & desire to pray. And even as those who want an appetite, labour to get one, either by doing some exercise, or by sauces, and the like, which procure an appetite: even so must one seek for devotion (not having the same) either by reading, or by examen of conscience, or looking fixedly upon some sweet and devout Picture, or doing some Penance, as a discipline, or other mortification; Moreover, the more to stir up himself, he must, going to Prayer, think that he goes to a mine of gold or silver, from whence he may bring, most exceeding treasure.  
8. Then, having heard the clocks, or the time being arrived, thou shalt take holy water, according to thine ordinary, to drive away the Devil. Next, thou shalt go fair and softly towards the place where thou oughtest to pray; and standing one or two steps off, before thou fallest on thy knees, pause a little, and raise up thy spirit on high, considering on the one side, the greatness of Almighty God, & his presence, how he looketh upon thee: on the otherside, thy smallness, and thy sins, and that he attendeth thee, to give benign and courteous audience.  
10. After this, thou shalt make him an humble and devout reverence, setting thy knees upon the ground, saying wi●h heart and mouth, sometimes the words of the Patriarch Abraham, I will speak to my Lord, I that am but dust and others: sometimes those of S. Francis, Lord who art thou, & who am I?  
11. Going to prayer, it will greatly help thee (as in all other things) to recommend thyself to thy Angel guardian, and to beseech him that he will accompany thee, and bring thee before thy Lord, and to assist thee at that instant, and that he would put back & hinder all distractions, and both pray for thee, and likewise present thy prayers to Almighty God.  
12. Thou must be diligent to put in execution these instructions, always notwithstanding without scruple or anxiety, never to forget any thing: for sometimes it chanceth (especially to the most perfect and most habituated) that without so much preparation, one findeth himself prepared, and one presently entereth into the wine cellar of our B. Lord: it sufficeth that we always do on our behalf, our endeavour & diligence.   

CHAP. XXX. That which is to be done, during Prayer.  
During the hour, or time of Prayer, there are four things to be performed, to wit; The preparatory Prayer, the PreIudiums, the Points, and the Colloquies. Order is good in every thing, & the holy Scripture (Deuteronomie 31.) that the things of God are well disposed. Now to understand those words, and manner of speaking.  
preparatory prayer is called, a brief prayer, which is made in the mind at the beginning of prayer and meditation, offering up to God, all our faculties and operations, to his honour and glory, demanding his assistance to make our prayer, of whom all our sufficiency is (1. Cor. 3.) And one may add thereto the vocal Prayer, Actiones nostras. etc. or some other.  
Preludium, is as a Preamble which aideth the soul & understanding, to enter the more easily into Meditation. And ordinarily one maketh two Preludiums, after the preparatory Prayer. Now, to understand how one must make these Preambles, note that the matter of Meditation may be of two sorts, Corporal, as the Nativity of our Lord; or Spiritual, as Sinne.  
The first Praeludium, when the matter, is Corporall, and visible, is, to imagine the persons, even as if we saw them before our eyes. As for example, if we will meditate the Nativity of our Lord, the first Praeludium shall be to represent before our eyes the Stable, the Manger, the little Infant, our Lady, and S. joseph. And even as the Painters represent them to us in their Pictures: the same are we to do in our imagination; provided without too excessive enforcement, for they which have not a good imagination, should break their heads in vain; and others make great profit thereof.  
When the matter is Spiritual, one must use some other like representation; as for example, to imagine to see our soul enclosed within this body, as within a prison; or man banished into this vale of tears, amongst the brute and savage beasts; or to see himself environed with devils; or to be amidst the Angels; or to imagine to hear a voice from heaven; or from the mouth of our Lord, or other Prophet or Apostle▪ speaking or pronouncing the words which one will Meditate.  
The second Praeludium is, to crave of Almighty God, the grace which one desireth to draw from such Meditation, as sorrow for sins, love of God, knowledge of himself, etc. conform to the subject of the Meditation.  
Colloquy and Prayer, (taking the word prayer, properly) is all one, that is to say, to speak with God, as hath before been explicated & considered. After then that one hath contemplated & considered; one must next pray, that is to say, speak with almighty God, thanking him, craving pardon of him, or the like. Briefly, doing that which hath been said in its place. Now we will adjoin three things, to wit; how one must make these Colloquies; how many, and when.  
1. As touching the first (besides that which hath been said in his place touching the manner how to Thank, Ask, & Offer, in which three do ordinarily consist the Colloquy) Note first that all this aught to be done mentally and in spirit; albeit after the same, one may adjoin some Vocal prayer, such as one will, and according to the subject of the Meditation; and ordinarily, at the end of the prayer, one o●ght to recite that divine prayer, by the which one craveth of almighty God, all that which may be demanded and desired, to wit, our Lord's Prayer; But it must be said, softly or leisurely, word by word.  
2. To make this Colloquy well, one thing there is which doth greatly aid, which is, to speak unto Almighty God, one while, as a little infant speaketh to his father, another while as the servant speaketh to his master, the vassal to his king: Now as the spouse speaketh to her betrothed: and sometimes as a poor beggar to the rich; as a guilty person to his judge, as one sick to his Physician: and imagining himself like to the Prodigal child, lame, leprous, a traitor, rebel, etc.  
3. It is also good to make some mental dialogue, which is, to introduce our Lord, or God the Father so speaking to the soul, and saying unto him, such or such like things: and the soul answering him. Or contrariwise, the soul speaking, and God answering her.  
As touching the second, one may make one Colloquy only, as to God the Father, or to our Lord jesus: and one may likewise make sundry if one will.  
Take an example of three Colloquies, First, to address us to the blessed Virgin, beseeching her to obtain for us the thing which we desire, or which is necessary for us: and having prayed Mentally, to make another Colloquy with our Lord, as he is man, and our Mediator, beseeching him mentally, to obtain for us the same grace, and immediately to recite some prayer which is directed to him, as, Anima Christi; or some other. The third Colloquy, with God the Father, that it would please his Majesty, by the Merits and intercession of the Mother and the Son, to grant us that which we demand; and at the end, to recite the Pater noster.  
As touching the third, albeit the proper place and time of the Colloquies, be at the end of an hour, and never to omit to depart from Prayer, without making some kind of Colloquy; nevertheless one may also make them in the midst, and at every point and consideration, when the soul doth find herself moved and stirred up to say or speak something. Or the better, to continue attention, and countergard himself from distractions, by the means of these little Colloquies. I say little, because if the Colloquy at the beginning or midst of the meditation should be long, it would hinder the Meditation: notwithstanding, that which comes from the Holy Ghost, cannot be but good; whence we see, that there are certain persons, who spend the time of Prayer and meditation, by manner of Colloquy.   

CHAP. XXXI. That which is to be considered upon the points of Meditation.  
Having showed how many things there are to be done in the time and hour of prayer or meditation; next we will note that which is to be considered upon each point, wherein many do find themselves troubled, not knowing what to think or meditate. To help therefore all the world, and to give unto all sufficient matter and means to entertain themselves in meditation, and to profit therein, we will set before them sundry Meditations, which one may make upon all things whatsoever they be.  
Note then, that the matter which one meditateth is, either Corporall, or Spiritual. If the subject be Corporal (as are all the mysteries of our Lord) one must upon each point consider these circumstances, to wit, 1. The persons who are found in this mystery, as our Lord, our Lady, the Angel Gabriel, the Apostles, etc. And their qualities, virtues, excellence, and office, 2. The words which each of them speaketh: and when there are no words written, to think what probably they might say in such a case. 3. That which every one doth. 4. The end and cause wherefore the same was done. 5. The effects and utilities which have proceeded thereof. 6. One may also consider, the thoughts & affections, which those people had in that instant.  
If the matter be spiritual, there are diverse things to be considered. 1. What such a thing or matter is. 2. What his first beginning, and cause efficient is. 3. Wherefore, and to what end, it hath been done. 4. The utilities or detriments, that it doth produce. 5. What our Lord hath done or said of such a thing. 6. How I have comported myself in times past, concerning the same. 7. What I ought to do for the time to come. 8. It is very good to consider the name, or the diverse names of such a thing. 9 And some sentence of Holy Scripture upon the same subject. Behold then, if there be abundant matter to stay one's self in meditation or not. But one must know these points by heart, a little also accustom himself, or hold this book, or this paper in his hand.  
And note, that it is not necessary every day to make these considerations, but only some: nor yet exactly to follow the same order, as, to consider always, all the persons in the first place, in the second the words, and so forth, but according as the soul shall fasten herself, rather to one thing, then to another.   

CHAP. XXXII. Of the Composition of the Body.  
THere is yet another thing to be known, and to be explicated, which is, the composition of the body; wherein sundry things are to be noted.  
1. That it imports not how one place, or settle himself in meditating, or praying, provided that the meditation and Prayer itself succeed well, be it kneeling or standing, or sitting, or lying, orleaning, or lying prostrate on the ground, or holding the arms in form of a Cross. Walking, is not proper to Meditate, but rather to prepare one before, and to examine after prayer.  
2. That in what manner soever it be, one must observe great respect and reverence, always remembering, that one is in the sight and presence of Almighty God, and to be very wary, not to do the least indecent thing that may be. And albeit that greater reverence is required in the acts of the Will, then in the acts of the Understanding, that is to say, that one must comport himself more reverently and more humbly, when one prayeth, and maketh Colloquies, then when one considereth only, notwithstanding in meditating one must not forget the reverence due to his majesty; and therefore albeit one sit, he must be bareheaded, if that his health permit the same.  
3. That ordinarily one must begin upon his knees, or prostrate; and after that one hath begun in such fashion, he must not stir, but hold himself so, so long as the body doth feel no pain, and that his prayer succeedeth well. Then when it shall be need, to accommodate himself fair and softly in some other manner.  
4. As touching the eyes, for the most part, he must hold them shut, to pray and meditate well. One may also sometimes open them, but fixed on some certain place, without moving them this way and that way.  
All this being presupposed, the practice is this. That being placed upon his knees, or prostrate upon the ground, after he hath blest him with the sign of the Cross, immediately he must make the preparatory prayer with great diffidence in himself, and confidence in God.  
After that the Preludiums; Which done, he must take the first point of the Meditation, and considering the same, stay himself, or pause so long time thereon, as the soul doth find to think and to profit thereon; & then to pass to the other, and to do the same. At the end of the hour, or after one hath meditated enough, to make the Colloquy, or Colloquies, and making an end, to recite devoutly the Pater noster.  
And because the greatest difficulty in this affair lieth in the meditation and consideration of the points, to the end that every one be well instructed, we will adjoin some other advertisements, that must be used in this behalf.   

CHAP. XXXIII. Other advertisements touching Meditation.  
1. THe first is, that if it chance (as sometimes it doth) that in meditating the first point, or the second, the meditation succeedeth well, and that the soul findeth therein many things to consider and profit herself, he must stay him there, not caring to pass to the other point, albeit the whole hour should be spent therein: only he must remember to make the Colloquy at the end.  
2. The second, that he must not content himself with the only consideration, & knowledge of things, but to pass further, and to move the will, and to do as the Prophet saith: ps. 8. In my Meditation, fire is kindled. Now the most ordinary affections which one ought to excite in time of Meditating, are, Love, Fear, Sorrow, joy, Desire, Hope, Admiration, and Confusion of himself.  
It is meet then, that the meditation be not a-dry, and only pure speculation, but affectuous, and full of interior taste. Moreover, of every point which one considereth, one must endeavour to draw some fruit, making reflection upon himself, and resoluingto execute that which the Holy Ghost hath taught us in our Prayer.  
3. The third, that the sentences of the holy Scriptures, do greatly help to meditate well: and for this respect it is good, to find out & prepare some one upon the same subject, whereon he will Meditate; As to Meditate upon the knowledge of himself, & of the miseries of ma● in this world, to consider this sentence of job. scap. 14, A man borne of a woman etc. And making a meditation of the love of God towards man, to take this sentence of our lord (joh. 3.) So God loved the world. etc. and so of other matters.  
4. The fourth, that similitudes also do marvelously aid to meditate well, for the things of this world, do lead us to the knowledge of invisible and spiritual things; as for example: wilt thou consider and comprehend something of the glory of heaven? Take some similitudes of Banquets, Marriages, Riches, Honours, and Pleasures of this present life. In like manner, to contemplate the pains of hell, propose unto thyself the most grievous torments, and the greatest evils of this world: and the very same thou must do in other matters.  
Application of the Senses.  
5. The fifth is, touching the application of the Senses, which is a thing that doth aid & further meditation, and are placed only in those Meditations, whose matter is Corporal. To apply the Senses in meditating, is as much to say, as to imagine to see, hear, smell, taste, and touch spiritually and by devotion, the per-people contained in the meditation, their garments, steps, and all things else appertaining unto them: but this is to be done with all humility and reuerence● And this application o● the Senses, is made ordinarily a part, and separate from the meditation, & in another hour or even then also, bu● after meditation, after & the discourse of the understanding is ended.  
There is another for of application of th● Senses, or rather meditation upon the Senses which is, to consider for example, that which our Lord sufferedin e●ch of his Senses, or the joy, and contentment that our Lady received of our Lord, by her Senses, beholding him, hearing him speaking to him, touching him &c. Also to consider the joys, that the blessedshal have and the pains which the damned shall suffer in the five Senses.   

CHAP. XXXIV. Remedies against distractions.  
THe sixth is, touching the distractions which chance in praying and meditating, and like unto dead flies, spill the sweetness of the ointment. (Eccles. 10.) one must therefore know the remedies. And first, to make a diligent preparation, as hath been said, to ask aid of almighty God, and our Angel Guardian for this effect. 2. Because meditation is more subject to distraction then prayer; one remedy is, not to continue over long the consideration, which is the act of understanding, but to each consideration, to add some prayer, or a little Colloquy.  
There are other means to drive away the distraction, which is already entered. First one must be diligent, presently to take notice of it, and speedily to reject it. 2. Humbly to crave pardon of almighty God, to have turned our back towards him. 3. If the distraction do return, or will not away, one must not impatient or trouble himself, sith coming against our will, it is no sin, but matter of merit. 4. To humble and confound himself, considering his poverty & feebleness, not able to do any good thing of himself, and to esteem himself unworthy to speak unto God, and to stand in his divine presence. 5. To recommend himself to our B. Lady, to his good Angel, and other Patrons. 6. To make this vocal Prayer devoutly, word by word, and to content himself therewith, even as he who having bread made of wheat, contents▪ himself with bread of Rye or Barley. 7. Sometimes not to lose too much time in this combat of importunate cogitations, one may take some good spiritual book, especially Gerson & make mixed prayer, and meditation together, reading one period or sentence, and considering it a little, & then to make some mental prayer, or Vocal, or the one or other, and so to pass from period to period. 8. For all distraction, difficulty, & pain which may present itself, he must never for all this abandon prayer, nor shorten the time which he hath accustomed, or otherwise decreed to employ therein, which the devil doth especially pretend and labour to persuade: but in such case, he must rather a little pass beyond the hour, to the end to vanquish himself, and the enemy together▪ Doing this, that which the wise man promiseth will come to pass (Eccles. 7.) to wit. That the end of Prayer, shall be better than the beginning, that is to say, that one shall not departed from thence without consolation, or at the least, one shall merit very much, mortifying himself for the love of God.  
The seaventh, appertaineth to Repetition, that is to say, that it is expedient, and sometimes necessary, once, twice, and thrice, to make again the same meditation: the which is done for two reasons; Either for that the first time one hath found therein exceeding sweetness and profit, and rechewing the same, he shall both taste and profit more; Or, for that the first time he could not enter therein, and returning thereto, it will come to pass, that at the seconde, third, or fourth time, the gate shall be set open unto us, according to that which our Lord teacheth in S. Mark. cap. 7. saying: Knock and it shall be opened unto you. Add, that by these Repetitions, the like mysteries are better imprinted in our soul, and also the understanding doth habituate and make itself more prompt to meditate.  
Lastly, one may Repeat, in three manners: either all the meditation, or some one point thereof, whereof one could not taste before: or to Repeat two or three Meditations together, pausing, especially upon those points wherein at the first one hath found least taste or relish, or which one could not meditate.   

CHAP. XXXV. What one must do when he is disgusted, and in spiritual aridity or dryness.  
THe eight is, how one ought to govern himself, and what he ought to do, in the time of aridity, or dryness. Where it is to be noted, that the spiritual life, albeit for the most part it be full of sweetness and contentment of spirit, for the virtuous people sake, who enforce themselves truly to serve our Lord, notwithstanding it is sometimes subject to desolation & distaste, so that a man having lost this sensible devotion, doth find himself dry, not able to bide at prayer and meditation. Now, finding himself in such estate, what must he do? 1. He must never lose courage, but expect with firm hope and confidence, that God after this storm will send fair weather, as Toby said, cap. 3. Who after tempest; sendeth fair weather. 2. To have patience, and to say with job (cap. 1.) If we have received good things from the hands of our Lord, is it not just that we receau● also evil?  
3. To humble himself, lauding almighty God, for at that time we see, and touch with the finger, that we are nothing worth without the aid of almighty God● Also, we ought to believe, that this comes not but through our faulkes and offences; for the which God doth presently punish us, and humbly to ask him pardon. Besides this, he must likewise use other means, to recover the devotion which one hath lost for the former would not suffice.  
4. The fourth than is, to do some Penance, or Penances to this end.  
5. To examine more diligently his conscience, to take away the cause of evil.  
6. To recommend himself more instantly unto our Lord, to our Lady, to his good Angel etc. And he must be advertised, that in such time of distastfulnes, he must not omit any good work which he was accustomed or deliberated before to do, nor yet to seek himself, nor his proper gust, but the honour & good pleasure of Almighty God.   

CHAP. XXXVI. That which is to be done after Prayer.  
AFter that Prayer is finished, one must make a particular examen upon the same prayer, in this manner. Either sitting or walking fair and softly, to consider the space of a quarter of an hour, or there about, how thy prayer hath succeeded with thee, well or ill; If thou hast had good success, render thankes to the divine bounty, humbling thyself, and acknowledging that this good proceedeth not of thyself; If thy affairs went ill, humbly ask him pardon.  
2. Examine & search out the cause whence this proceeded, considering from point to point, how, and with what diligence, thou hast performed that which was to be observed, and wherein thou hast failed: and make a firm purpose to be more diligent, and to do better for the time to come.  
3. Retain in memory some fruit of the Prayer, which almighty God hath communicated unto thee, to make thy profit thereof.  
4. After this, give a glance of the eye to all the day ensuing, wisely disposing thine affairs, and purposing this and that, as God shall inspire thee.  
5. If some one after prayer and Meditation, will commit to writing some profitable point, which he hath received, or felt in meditating, to the end to serve himself thereof for his own profit, or his neighbours, it is both lawful, & of great utility; but always provided, let the same be done very briefly.  
6. Sometimes before dinner and supper, he must remember himself of the meditation in the morning, both in general, and particularly of that point which he had retained, chewing the same a little, renewing his devotion, & accomplishing that which the Prophet spieth. Reliquiae cogitationis diem festum agent tibi. Psal. 75.  
7. He must put in execution, the good purposes, which he made in the morning, taking heed of the occasions which offer themselves, much less procuring them: for it is the principal end and fruit of Prayer.  
8. In the day time, he must keep himself closely recollected, and as in continual devotion, and to beware of distraction, as much as possible may be, not letting our Lord go out of our sight, and saying in every place with the Prophet: I had always our Lord before my sight. Psal. 10.  
9 Finally, to accomplish all that hath hitherto been said, and to profit better in this holy exercise of prayer and meditation, the servant of Almighty God, ought twice a week to make an examen here upon particularly, sith the thing is of such importance: that he examen, I say, how prayer goeth with him, how he advanceth himself herein, to wit, if there be some impediment, and the like: comparing one week with another, and one month with another. And to make this examen, he must set down the days, and the hours, to the end to remember him, as on Tuesdaie, and Saterdaie; in the morning after Prayer, and in the evening, after supper.   
FINIS.   

Instructio haec ad bene orandun, à R. P. Ignatio Balsamo; composita & Anglice reddita utiliter imprimi poterit 12. Aug. 1617. Audomaropoli.  
I. Redman S. T. Doctor & librorum Censor. Huius iudicio subscripsi Duaci, 37. Augusti, 1617. Georgius Coluenerius S. Theol. Doctor & Professor, & librorum in Academia Duacena Censor.   

THE FLOWERS OF DEVOTION.  
Where with every pious soul, may easily practise how to discourse spiritually, with jesus Christ his beloved Spouse.  
containing 24. holy Aspirations, to be recited in each of the 24. hours, as well of the night, as of the day.  
For JOHN HEIGHAM.   

THE PREFACE to the Reader.  
IT is upon jesus-christ, your best beloved Spouse (devout & dear affected soul) on whom your hart ought always to muse & meditate. in all your thoughts, wordes● deeds wills, desires, and aspirations, yea even in all the hours, and moments of your life; It is he, I say, Who ought to be embraced and lodged therein, both night and day, the Idea of your soul, the desire of your hart, and the only object of all your motions.  
To the end therefore, never so divide or sequester your self from his blessed company, behold here certain amorous discourses wherewith to entertain you, and where upon to employ your spirit in every moment, in manner of Petitions or brief Meditations, so sweet, so fruitful, so spiritual, yea s● devout and agreeable to your dearly beloved Saviour jesus Christ, as that the same is a true and assured means, and most perfect method, to conserve you perpetually in his holy grace, and to dwell with him, and in him, and he likewise with you, and within you in all occasions. Perform then, I beseech you, that which is here perscribed unto you, not for the love of me (allbeie I instantly require you) but for the most tender love which you bear to his divine majesty.  
You shall begin this Angelical office at five a clock in the Evening, to meditate the first Aspiration & sweet discourse, and so from hour to hour you shall continue, until the four and twentith hour, which will bring you to finish this exercise, at four a clock, the next day after in the Evening; And than you shall begin again at your first, and so shall continue every day (God's grace assisting you) until the day and hour, that he shall determine to place you with himself in perpetual repose.  
Now, as touching the hours ordained for rest, you shall observe this easy rule. Before you fall a sleep, be i●ethor in your bed, or he ●ort you go to take your rest, you shall meditate four of the aforesaid Meditations. An● if it happen also that you awake in the night time, you shall meditate one or two more. If you awaken not all the night, in the morning you shall accomplish althose hours which you have omitted: and in this sort you shall always continue.  
This holy Exercise, you have means to perform in working, talking, walking and in all manner of affairs which you shall do, for it is neither the body, nor yet the tongue which is burdened by this Exercise, but it is the spirit & the hare which speaketh, and testifieth to jesus-christ, the fidelity and care which it hath to please him. This also may be done, without hindringe you any thing at all from your other prayers, either Mental, or Vocal, yea or so much as to withhold you from attending, to any other godly work, or laudable Exercise whatsoever; Practise then, and persevere.  
Your servant in Christ jesus. john Heigham.   

The 1. Meditation, at five clock at night.  
O Most meek jesus, the pattern and example of perfect humility. In this hour, entering into the lodging of a friend, thou vouchsafedst to wash the feet of thy disciples, in sign of th● great and singular Humility Grant dear jesus, that I may obtain the virtue of mo● perfect Humility, even t● the abjecting of myself under all men's feet; An● let it please thee so to wash● my sinful soul, that I ma● lo●ge thee therein, for eue● and ever. Amen.   

The 2. Meditation, a● six a clock at night.  
O Good jesus. In this hour, even then whilst thine enemies conspired thy death, and sought to tear thy flesh in pieces with their teeth, and to drink thy blood for rage and madness, in the same hour, thou vowchsafedst to institute that most divine Sacrament of thy body and blood, for our food and sustenance. Dear jesus, by the virtue of this thy sweet and ineffable love, preserve and keep me from the sin of Ingratitude; And never suffer me to departed this life. till first I be fed with thy Body and Blood in the blessed Sacrament, Amen.   

The 3. Meditation, at seven a clock at night.  
O Good jesus, in this hour, thou goest with thy Disciples into the garden of Gethsmany, where prostrate on the ground, and praying to thy Father, thou fellst into such excessive sadness, that thou didst sweat, a sweat of blood, for pain and anguish. Dear jesus, assist me with thy grace, in all ●ribulations, to have my present recourse unto thee by holy prayer, and make me in this life, willingly to sweat with thee, that in the life to come, I may for ever joyfully repose with thee. Amen.   

The 4. Meditation, at eight a clock at night.  
O Good jesus, in this hour, thou wast sold and betrai●d to thine enemies, by thine own Disciple, with the sign of a kiss, and this for the love of a little lucre. Dear jesus let no filthy lucre, ever cause me to sell or betray thee: or uniustly to wrong or oppress my neighbour. And refuse not (I beseech thee) the kiss of him that ●epenteth to have offended thee, sith thou refusedst not the kiss of him that did unkindly betray thee, Amen.   

The 5. Meditation, at nine a clock at night.  
O Good jesus, in this hour, thou wast bound and fast tied by most barbarous soldiers, and haled by them hither and thither like a very beast, without once opening thy mouth in thine own defence. Grant me dear jesus, in virtue of these thy sacred bonds, to bind and captivated, all my senses, both of soul and body, in obedience unto thee. And never to hale thee to any beastly sin, or voluptuous pleasures, whereby I may trespass or offend thee, Amen.   

The 6. Meditation, at ten a clock at night.  
O Good jesus, in this hour thou wast forsaken of thy Disciples, and remainedst alone in the hands of thine enemies, who led thee away, as their prisoner, and captive. Dear jesus, receive me, I beseech thee, thy fugitive servant, who many times (for fear and other respects) have fled from thee; And keep me safely under thy protection, that mine infernal enemies, do not carry me away as their condemned and perpetual captive, Amen.   

The 7. Meditation, are eleven a clock at night.  
O good jesus, in this hour thou wast presented before Annas, who demanded questions of thee, concerning both thy doctrine and thy disciples: and receiving a violent blow of one of his servants, yet rendredst unto that wicked and insolent wretch, a most mild answer, Dear jesus, strengthen me to confess thy faith and truth, upon all occasions, when I shall be called or urged thereunto. Never to punish any in the heat of my passion: and such as any way shall injury me, to mollify their wrathful hearts with words of sweetness and benignity, Amen.   

The 8. Meditation, at twelve a clock at night.  
O Good jesus, in this hour thou wast sent from Annas to Cayphas, where the chief of the Priests were assembled together▪ seeking false witness against thee to put thee to death: but found not any. Dea●e jesus, grant me to accuse no man falsely, and being falstlie accused, to suppore it patiently. To despise, yea and utterly to detest, all lies and falsity, sith by lies and falsity, thou wast uniustly adjudged and condemned to die, Amen.   

The 9 Meditation, at one ● a clock in the morning.  
O Good jesus, In this hour, thou was thrice denied of Peter, who forswore himself to be thy Disciple, but thou graciously looking back upon him, he presently went forth of that wicked company, and bitterly bewailed his offence. Dea●e jesus, have mercy on me, who both by words and deeds, have so oft denied myself to be thy Disciple. Look upon me with the eyes of thy clemency, for that wherein I have offended thee: and make me to fly all wicked company, sith the same is such an occasion of falling from thee, Amen.   

The 10. Meditation, at two a clock in the morning.  
O Good jesus, In this hour, thou wast sent from Cayphas, to Pontius Pilate, where the wicked jews began a fresh to accuse thee falsely, alleging that thou pervertedst their people, and forbadst them to pay tribute to Caesar's Majesty; Dear jesus, let this thy false accusation, excuse me (faulty that I am) before the Majesty of thy Father; And make me so to give unto the world that which is the worlds, that I never omit to give unto God that which is Gods, which is, all honour and glory, for ever and ever, Amen.   

The 11. Meditation, at three a clock in the morning.  
O good jesus, in this hour, thou wast sent by Pilate to Herod, who of vain curiosity, had long time desired to see thee: where thou (king of heaven) clothed in a white coat (the habit of fools) wast contemned of him and of his whole court. Dear jesus, grant unto me, a most fervent desire to see thee, and to have thee continually present before mine eyes; And utterly to detest all pride of apparel, sith thou in a coloured and disfigured coat, wast mocked and accounted for a fool. Amen.   

The 12. Meditation, at four a clock in the morning.  
O good jesus, in this hour, thou wast sent back again by Herod, to Pilate, where thou wast stripped naked, bound to a pillar, and so inhumanly beaten with rods and scourges, that the blood ran down on every side of thy B. body. Dear jesus, grant me thy grace, nakedly to discover my sins to my ghostly Father; Willingly to receive the rod of thy fatherly correction; and never to scourge thee again by my former offences, Amen.   

The 13. Meditation, at five a clock in the morning.  
O Good jesus, in this hour, thy sacred eyes being hid and blindfoulded, those sacrilegious wretches gave unto thee sundry blows and buffets, saying. Prophecy unto us o Christ, who he was that smote thee, Dear jesus, hide not from me the eyes of thy mercy: nor let me hide mine own, by thinking when I sin, that thou dost not see me. And prophesy unto me, o Christ, what, and who I am, that so often, with the hand of my wicked works, have so daringly, and so audaciously smitten thee, Amen.   

The 14. Meditation, at six a clock in the morning  
O Good jesus, in this hour, thou (king of all glory (waist clothed in a purple garment, crowned with a crown of Thorns, and a hollow Reed was given into thy hands instead of a Sceptie. Dear jesus, grant me never to put upon thee by mockery, a kingly garment, by doing good works for any vain glorious end: to remember by this hollow Reed, the hollowness and instabillitie of all temporal things: and willingly to wear the crown of thorns, and of all contempt, in this world, so that I may wear the crown of glory in the world to come, Amen.   

The 15. Meditation, at 7. a clock in the morning.  
O Good jesus, in this hour. Pontius Pilate brought thee forth, and shown thee unto the people in this pitiful plight, saying. Behold the man, profferring them Barrabas, to deliver thee: but they incessantly cried out aloud to have thee crucified: Dear jesus, grant me, that being at any time afflicted with temptations, I may present this figure unto thy heavenly Father, sa●ing. Behold the man. And to bear it most patiently, though wicked or inferior parsons be preferred before me, sith a thief and murderer was preferred before thee, Amen.   

The 16. Meditation, at 8. a clock in the morning.  
O good jesus. In this hour, Pilate overcome with the importunate clamours of the jews, pronounced the sentence of death against thee: and judas casting down the money, despairing, hung himself upon a tree. Dear jesus, pardon me, who many times in favour of the world, and mine own flesh, have pronounced the sentence of death against thee; And grant me perfect Contrition for all my sins, so that I never, finally despair of thy grace and mercy. Amen   

The 17. Meditation, at 9 a clock in the morning.  
O Good jesus, In this hour the jews pulling off the clothes of mockery, which Herod and pilate's soldiers had put upon thee, and revesting thee with thine own apparel, that thou might'st the better be known, thou carriedst thy heavy Cross towards the mount of Caluarie, even till thou fellst down in the way for excessive weariness: Dear jesus, grant me hereby to remember, that at the last, death will despoil me, of whatsoever the world hath lent me. And make me never to be weary, of bearing thy Cross, that being partaker of thy pain, I may be partaker of thy glory, Amen.   

The 18. Meditation, at 10. a clock in the morning.  
O Good jesus, in this hour, thou wast crucified on the Cross betwixt two thiefs, thy B body being so violently extended thereon, that one might number all thy bones: mean while thou praiedst for thine enemies, and promisedst Paradise unto the penitent thief. Dear jesus, cause me to crucify all my disordered appetites, and to extend all my members, with all the powers both of soul and body, in the service of thee; And at the hour of my death, vouchsafe to do me the self same grace, that thou didst unto the penitent thief, and to those that crucified thee, Amen.   

The 19 Meditation, at 11. a clock in the morning.  
O Good jesus, in this hour, thine enemy's most spitefully upbraiding thee, that if thou wert the Son of God, thou shouldst come down from the Cross and save thyself; mean while, thou sorrowfully criedst out to thy Father, saying. My God, my God, why hast thou forsaken me? Dear jesus, grant unto me. that by no suggestion of the world, the flesh, or the devil, I ever come down from the Cross of thy service. Nor ever to despair in mine adversities, though it seem unto me to be quite forsaken, sith the like desolation did happen to thee having on the Cross, in such extremity, Amen.   

The 20 Meditation, at 12. a clock at noon.  
O Good jesus, In this hour, craving a little drink to quench thy thirst, they gave thee most bitter gall and vinegar to increase thy torment, which having tasted, crying with a loud voice; All is finished thou rendredst up thy spirit into the hands of thy Father. Dear jesus, make me never to abuse the good crea●ures of mea●e or drink, si●h gall and vinegar was given to thee. Constantly to persever in virtue, even to the end, that I may truly say with thee, All is finished which thou hast commanded me: and so may recommend my soul into thos● holy hands, extended;, pierced, and with thy precious blood, all besprinkled for me, Amen.   

The 21. Meditation, at one a clock in the afternoon.  
O Good jesus, In this hour, the sun was darkened, the earth trembled, the rocks rend a sunder; the graves opened, and many that slept arose, went forth, and appeared to diverse in the city. Dear jesus, wound my hart with such compassion, that like to the sun it may quite lose the light of all wordlie joy. Like to the earth, to tremble with fear. Like to the rocks, to rend with sorrow. Like to the graves to open by confession. Like to the dead, to arise and go forth of the sepulchre of sin. And like unto those Saints, enter into the city of paradise & everlasting pleasure, Amen.   

The 22. Meditation, at 2. a clock in the morning.  
O Good jesus, in this hour, thy most holy soul, descended into the prison of Limbo, to deliver from thence thy faithful friends, mean while, the sacred side of thy dead body, was opened with the stroke of a soldiers spear. Dear jesus, make me willingly for the love of thee, to visit prisoners, the souls in Purgatory, or any poor that are in necessity. Wound my hart perfectly with the love of thee, and let this most sacred wound, stand always open unto me in my necessity, Amen.   

The 23. Meditation, at 3. a clock in the afternoon.  
O Good jesus, In this hour, joseph entering boldly to Pilate, and begging thy body, with the help of Nicodemus, unnailed, and took down the same from the tree of the Cross: and coming towards the earth, was received of thy blessed mother betwixt her arms. Dear jesus, grant me to desire with love, and to beg with faith, thy blessed body in the holy Eucharist; And to receive thee often within the arms of my soul, with such burning tears of love and devotion, as did thy sad and afflicted mother, Amen.   

The 24. Meditation, at 4. a clock in the afternoon.  
O Good jesus, In this hour thy well-beloved friends anointed thy dead body with most precious ointments: wrapped the same in a clean sindon, and finally, enclosed the same within a new sepulchre, wherein never any was laid, or buried before. Dear jesus, vouchsafe to anoint my soul, when it shall be dead by sin, with the precious liquor of thy prevenient grace. And grant (I beseech thee) that my hart may be unto thee a new sepulchre (truly renewed in newness of life) wherein thou only and thy celestial love, may be lodged and enclosed, for ever and ever. Amen.   

Salvations to all the parts of Christ and recommendation of himself unto him.  
ALL I hail o head of our Lord and Saviour jesus Christ, dreadful to all powers, crowned for us with thorns, and smitten with a reed. All hail o most beautiful face of our Saviour jesus Christ, spit at and buffeted for us. All hail o most benign eyes of our Lord and Saviour jesus Christ, bedewed for us with tears. All hail o honny-flowinge mouth, and throat most sweet of our Lord jesus Christ, made for us to drink gall and vinegar. All hail o most noble ears of our Lord & Saviour jesus Christ, vexed with contumelies and upbraid for us. All hail o humble neck of jesus Christ buffeted for us, and most holy back whipped for us. All hail o most venerable hands and arms of our Lord jesus Christ, stretched upon the Cross for us. All hail o most meek breast of our Lord & Saviour jesus Christ, much troubled for us in thy passion. All hail o most glorious side of our Lord jesus Christ pierced through with the spear of a soldier for us. All hail o sacred knees of mercy of our Lord and Saviour jesus Christ bowed for us in thy prayers. All hail (o feet to be adored) of our Lord and Saviour jesus Christ, fastened with nails for us. All hail o holy body of jesus Christ, hanged on the Cross, wounded;, dead and buried for us. All hail o most precious blood of our Lord and Saviour jesus Christ, poured out for us. All hail o most holy soul of our Lord jesus Christ, recommended upon the Cross for us into the hands of thy Father. In the same recommendation, I recommend to thee this day, and daily, my soul, my life, my hart, and body, all my senses and acts, all my friends and benefactors, my sons and kinsfolks, the soul of my parents, brethren, sisters, and of all my friends and enemies: that thou vouchsafe to protect, deliver and defend us from all the assaults of our enemies visible, and invisible, now and for ever more. Amen.  
FINIS.   

APPROBATIO.  
LIbellum hunc piaru●● Meditationum pro 24. diei horis, legi attente: & nihil invenio quod sit contra fidem aut bonos mores; sed dignum iudico qui pro solatio devotorum imprimatur. 4. januarij. 1618.  
F. Leander de S. Martin Benedictorun Anglorum Vicarius generalis, S. Theol. Doct. & Regius Professor linguae Sanctae in Academia Duacena.