A PIOUS COLLECTION Of several profitable directions fitted for the English poor claroes IN gravelling In Order to the better observance of their Institute.  
Very useful and profitable for all Religious women.  This shall be unto you a direct way. isaiah 35. v. 8. You shall not decline, either to the right hand or to the left. Deut. 5. v. 32. 
Printed at Doüay by M. MAIRESSE.   

Imprimatur, actum in Vicariatu Audomarensi, die tertia Novembris 1684.  
De Mandato B. DE LARRE Secret.   

THE PREFACE TO ALL TRUE poor claroes.  
S. JOHN in his Apocalypse saw of old a woman, that was newly brought to bed, and who was mightily persecuted by a Dragon that sought to devour the fruit of her womb, but two wings was given unto her like those of an Eagle, to fly into the desert( her proper place) to save her fruit, and to put herself into security. True poor claroes, you, who like legitimate children, sigh after the spirit of your holy Mother, nor ever cease to bring forth new resolutions to live according to the perfection of your Holy Rule. That mysterious woman was a figure and emblem of you, for our Saviour in his gospel, compares you to women in childbirth by reason of the great pains and labours which the devil that true infernal Dragon, and much more desirous to stifle and devour your little ones, then ever pharaoh did to exterminate male-children of the Hebrews, makes you suffer in the execution of your holy designs: thus S. clear your well beloved Mother in her holy Rule, and your dear foundress mary Gouge of happy memory in these her pious directions have not left you in this distress, but given two wings, as it were, of little Eagles, to assist you to avoid this danger, viz: mortification and devotion, which may carry you to a holy denudation and disengagement from yourselves and all created things, which is, as it were a spiritual desert, and bring you all to God, the true place where the greatest Eagles build their nests, that is, souls advanced in virtue; they show you with the fingers of their holy lives and celestial instructions, that sin having removed you from God, you must return to him again with the Spouse in the canticles by the mountain of myrrh and hill of incense, that is in practising mortification, and exercising yourselves in devotion; tis your duty to incline the interior ears of your hearts to the sweet and gracious summons of Patronesses so holy and so zealous of good; tis your duty to make steps in the interior of your souls up towards this holy mountain and hill, by which they desire to make you return again to your first origine; this is their mark and butt, this is the end which they proposed to themselves, they aimed to led you to God, by the way of mortification and devotion. Accept then of this pious Collection, and make use, of them to the greater glory of God and the spiritual good of your own souls; which shall be the daily wishes of your unworthy Father in Christ.  
WILLIAM WARREN Confessarious.   

A PIOUS COLLECTION Of several profitable directions and deuotions fitted for the English poor claroes In Order to the better observance of their holy INSTITVTE. Very useful and necessary for all Religious Persons both men and women.  

A Morning exercise, on Sunday.  
CALL to mind this sentence: Haec dies quam fecit Dominus, exultemus & laetemur in eâ. This is the day that our lord hath made let us rejoice and be glad in it. Remember your duty and obligation unto Almighty God, being careful to spend the day wholly in his service and praise, and particularly this day honour the most Blessed Trinity, thanking those three divine Persons for the benefit of our Creation, and for all others bestowed either upon yourself, or any other in the behalf of man.   

On monday Morning.  
CAll to mind this sentence. Surge, cur jaces pronus in terram. Arise, why liest thou grovelling on the ground. Remember your banishment and punishment or suffering of being deprived of the presence of Almighty God, and the company of the Angels, and pray that after your death you may be united unto them offering this day to honour them, but especially your good Angel, beseeching him and all the others to pray for the state of the Holy Church and that we may so use this our warfare that after death we may reign with them in all eternity.   

Tuesday Morning.  
CAll to mind this sentence. Surge qui dormis, & exurge à mortuis, & illuminabit te Christus. Arise thou that sleepest with the sleep of death and Christ will illuminate thee. Remember that Christ and his holy gospel are the lights of the Church, and endeavour you to follow the same better than you have hitherto done: offering this day to honour the holy Apostles, Patriarks and Prophets, beseeching them to pray for all those that are out of the catholic faith, particularly in England.   

wednesday Morning.  
CAll to mind this sentence: Surge & comede, grandis tibi restat via. Arise and eat, thou hast yet a great way to go. Think how far you are from virtue and the perfection of your holy Foundress and Saints of your Order, and pray them that they will obtain you strength and force to follow their examples with greater fervour then you have hitherto done, offering this day wholly to their honour, beseeching them to pray for the good and reformation of the whole Order, and for all Holy Orders.   

Thursday Morning.  
CAll to mind this sentence. Surgite, quid ' dormitis, surgite & orate ne intretis in tentationem. Arise why do you sleep. Arise and pray least you enter into temptation. Consider what occasion you give yourself to enter into temptation in negligently employing your time, and being slothful and dull in holy prayer and spiritual Exercises, offering this day in honour of the confessors, beseeching them to obtain for you new fervour of spirit and constancy in the service of Almighty God, and to pray for the comfort and releasement of the souls in Purgatory.   

Friday Morning.  
CAll to mind this sentence. Surge, propera amica mea & veni. Arise, make hast my beloved and come. Think that our sweet saviour calleth you to show you what he hath suffered for you, out of the great love he beareth you. Desire gratitude for the same. Resolve that you will with patience suffer all such temptations and contempts as it shall please him to sand you: And offer this day wholly in honour and memory of his bitter Death and Passion, the sorrows of his holy Mother, and beg the suffrages of all the holy Martyrs beseeching them to pray for all those who are in any affliction, or desolation be it corporal or spiritual.   

Saturday Morning.  
CAll to mind this sentence. Surge, red quod debes. Arise & render what thou owest. Think what you owe unto Almighty God by the vows of Poverty, Chastity, and obedience, and what you do not pay in this world you must satisfy in the next. wherefore offer yourself this day wholly to honour the most glorious Virgin Mary with all the other Virgins beseeching them to obtain grace that you may be more diligent in the observance of your vocation, and also to pray for the comfort and constancy of all the catholics in England, and the conversion of the same.   

From your rising till you go to the work-house.  
HAving said one of the foresaid sentences that befitteth the day; you must rise with all speed offering your intention according to the same and immediately being risen, kneel down, and Kiss the ground with an Elevation of heart unto Almighty God, giving him thanks for having preserved you that night, and brought you unto the beginning of the day, beseeching him you may employ it in his service.  
In dressing yourself say these sentences following as they are set down.   

In putting on the Habit, say.  
INduat me Dominus novum hominem qui secundùm Deum creatus est in justitia & sanctitate veritatis.  
O Lord clothe me with the new man, who according to God is created in justice, and sanctity of truth.   

In putting on the cord.  
CIngat me Dominus Jesus cingulo fortitudinis, ut viriliter perseverem in Dei servitio.  
O Lord gird me with the girdle of fortitude & strength, that I may persever courageously and with alacrity in thy holy service.   

In putting on the Scapular.  
POnat Dominus in cord meo jugum in memoriam passionnis & Sanguinis ejus,  
Our Lord lay his yoke on my heart as a memorial of his Passion and blood.   

In washing your hands or face.  
AMplius lava me Domine ab iniquitate mea, meritis Domini nostri JESU CHRISTI filii tui qui dilexit nos, & lavit nos à peccatis nostris in sanguine suo.  
Wash me O Lord yet more from my iniquities, and from my sin make me clean through the merits of JESUS CHRIST thy only son, who hath loved us and washed us with his precious blood.   

In putting on the cloak.  
COoperiat me Dominus JESUS clamyde munditiae & castitatis, ut nullum praeter Jesum amatorem admittam.  
Cover me, O Lord, with the mantle of cleanliness and chastity that I may admit of no other lover then my saviour JESUS.   

In putting on the Kercher.  
TEgat me Dominus tegumento paenitentiae contra insidias Diaboli, ut non praevaleat inimicus contrà me.  
Cover me, O Lord, in the shrowd of Pennance against the snares of the devil, that my enemy may not prevail against me.   

In putting on the veil.  
ACcipiam velamen sacrum quod feram usque ad Tribunal aeterni Judicis, cvi omnia flectuntur genua: recordabor meipsam, mundum, & sprevisse & poenitus reliquisse, ac in veritate me Domino Jesu subjecisse, eique tamquàm sponso me conjunxisse. Ille contra adversa omnia me defendat, & secum in vitam aeternam recipiat. Amen.  
I will put on the sacred veil, which I shall appear in before the tribunal of the eternal Judge, to whom all knees do bow. I will call to mind, that I have despised, & forsaken both the world and myself, to be subject in real truth to my Lord JESUS-CHRIST, and to join myself unto him as to my spouse. May he defend me in all adversities, and receive me to himself into life everlasting. Amen.  
After: or, in saying each one of these sentences reflect either on your intention in directing your works that day. Or, consider how great a benefit Almighty God hath bestowed on you in giving you that day to spend in his service, whereby you may glorify his divine Majesty, increase your own merit, and satisfy for your negligences past. Call to mind what the souls in Purgatory and thousands in the world would do if they had the same means: and also think that it may be the last day that shall be granted you in this life.  
Being dressed, make hast unto the choir, with out foreign cogitations, recollecting yourself, and keeping diligently your sight, and at the entering into the Church, after the saying. Asperges me &c. Thou shalt sprinkle me &c. In the taking of holy water. Say, Domine in multitudine misericordiae tuae introibo in domum tuam, adorabo ad templum sanctum tuum in timore tuo.  
Lord in the multitude of thy mercy I will enter into thy house: in thy fear will I adore thee in thy holy Temple: and kneeling down at the Perentory say. Adoramus te sanctissime Domine Iesu christ, hic & ad omnes Ecclesias tuas, & benedicimus tibi, quia per sanstam Crucem tuam redemisti mundum. we adore thee ò most holy Lord JESUS-CHRIST, here, and in all thy Churches, and we bless thee, because by thy holy across thou hast redeemed the world.  
After, being in your place, or before the B. Sacrament, imagine Almighty God present, as indeed he is, and adore him with the greatest reverence and humility you can, representing unto yourself his Majesty, Power, and Goodness. accustom yourself to this in all your examines, especially that of the morning, noon, and night: and as much as you can in whatsoever exercise you undertake.   

A Morning purpose.  
FIrst: give thanks unto Almighty God for having preserved you that night, and delivered you from so many misfortunes both spiritual and corporal which since your going to bed thousands have fallen into.  
2. ly. examine your conscience, and see wherein you have offended that night, and if you find any thing, humbly crave pardon, begin by Gods grace to amend, and to spend the day wholly in his service.  
3. ly. Offer yourself in all that you are, or may be able to perform by your corporal forces or spiritual powers unto Almighty God, especially that which you shall do that day with the intention for which you offer your actions, in union of the life, death, and Passion of our blessed saviour CHRIST JESUS, the merits of his most glorious Mother, beseeching his divine goodness to dispose wholly and entirely of you, as may be most to his honour, and the good of your soul in confidence of which resolve and endeavour to receive all things that day from his holy hands with equal indifference, beholding them as coming from his fatherly hands and providence, and the love with which he sendeth them.  
4ly. Make a renunciation of your proper will passions, and wicked inclinations, or what soever may hinder you in the way of perfection and true conformity to the divine will.  
5ly Call to mind what your Obediences at like to be, and with whom you are to converse and how you ought to carry yourself for the gaining of virtue and overcoming of imperfections: but particularly bend your spiritual forces against that 'vice which you find most to hinder you, and that you are most apt to fall into, purposing and resolving on such means as when the occasion presenteth itself, you may by the grace of God overcome it, calling to mind at that present your good purpose.  
Offer these your good desires unto Almighty God acknowledging that without his grace you could not have made them, confessing your own weakness, and force of your external and internal enemies. wherefore earnestly and humbly beg his assistance by the intertercession of his holy and blessed Mother, whose help instantly crave, as also the aid of your good angel, with the Saints you are most devoted unto, and if you have leisure say the prayers following. O Domina mea &c. O my lady, &c. as in the Primer. The oblation of the 7. Aves, with this Prayer unto your Angel Custos.  
O Most loving Angel, my guardian, tutor, master, Guide, governor, and defender, wise counsellor, and my most faithful friend, to whom J am commended by the goodness of God our sweet Saviour from the instant of my birth unto the last period of my life: What reverence do J owe you, knowing that you are present with me? And with what devotion ought J to serve you in respect of the great care you have of me? and what confidence ought J to have, having you at my side in all occasions to defend me. Teach me then, O holy Angel: chastise me, conserve, and conduct me the right and assured way unto the heavenly Jerusalem without permitting me to do any thing in your presence which may be offensive in your sight, and which J dare not undertake before another without shane. J beseech you present unto our Lord my miseries and wants, & obtain me a remedy of his infinite goodness. Watch when J sleep, and be not wearied when J am tired: stay me when J am ready to fall: raise me up when J am fallen, direct me when I am gon astray: fortify me when I am weak: illuminate me when I am assaulted: check the rage of my subtle enemy, and at the hour of my death defend me from the infernal dragon, that being guided and assisted by thee I may arrive unto the glorious dwelling place, and thou rejoice in my good, and I in thy glory, & our Lord King of all glory be honoured in us world without end. Amen.  
These Prayers being ended prepare yourself to Prime according as it is set down in the direction for the Divine Office, being careful to carry yourself with all fervour and devotion, observing well your thoughts: considering that you are not only in the presence of Almighty God, but also exercising the office of Angels in singing his holy praises. Having done this; exercise yourself as you have been taught until it ring to Mass, and be careful to observe this manner in all other houres. When the Litanies are read do not sit fiddling with your fingers, turning the leaves of your book, or looking about you, but imagine you are a poor beggar full of miseries, afflictions and necessities, and that for your great unworthiness to present yourself before the divine Majesty of God, you beg an alms through the intercession of his Angels and Saints, considering that one of them alone is able to strike down infinite men. Likewise you are not only to pray for yourself, but also our benefactors, and our poor Country: wherefore endeavour to red them with great devotion, and when they are finished make a short examine as you did after Mass: and prepare yourself to go to sixth: In the reading of which, exercise yourself in the way to Jerusalem, observing the same directions, which where set down for Prime. When Office is ended make your examine again, and when the sign is given red the Pater noster with great devotion and attention for the benefactors, which being done the sign will be given to go forth of the Church: then observe that modesty and reverence which you have been taught. At the first entrance being in your cell kneel down, and Kiss the ground, offering your little work of Obedience of making your bed unto Almighty God, and exercise yourself in the way to Jerusalem until it ring to the Work-house, and then take a point therein which is ordained for that time.   

From the work-house till dinner.  
BEing come unto the work-house and Veni Creator, being said, Prepare yourself to red the dirge with all devotion and attention. Consider in what great necessity the souls in Purgatory are, what pains they suffer. and that if you be diligent in praying for them, you may be a means to release them: Almighty God having perhaps ordained you for that end: but if you be unmindful and negligent in the performance thereof, they may be detained from his divine presence through your fault, and also he will permit others when you are in the like case to forget you, and neglect to assist you: wherefore endeavour to be very attentive, and devoutly recollected in reading. After the Dirge, the beads are red, unto which give great attention, and red them with devotion: the rest of your time in the Work-house exercise yourself in the way to Jerusalem, carrying yourself with all modesty & stillness. When, it ringeth to the second Mass. ( Signum magni Regis est)( Tis a sign that a great King is at hand) being come into the Church offer yourself unto Almighty God, & make some reflection on your Exercise & carriage in the work-house. In time of the 2. Mass Exercise your own devotions. When you go to None observe the directions which were set down for Prime exercising yourself in the way to Jerusalem. None being red make your examine how you have spent your whole forenoon: for better doing of which crave the assistance of our sweet saviour, begging pardon where you have failed, and make new resolutions for the performance of what you purposed in the morning, and the exercising virtue in all occasions. After which consider that it is a punishment due to sin that you must now leave the bread of Angels which is holy meditation and Prayer to feed upon corporal meats: which punishment is due unto the children of Adam: wherefore humbly submit yourself unto it, considering the great hunger, which the poor souls in Purgatory do sustain in being deprived of the presence of Almightly God, and with hearty compassion and great devotion red the Deprofundis for them. Going down, with Grace use what is appointed in the way to Jerusalem. When you sit down at the table you may behold our B. Saviour according to that foresaid exercise, who lived in this world 33. years, and humbly submitted himself unto all penances due unto men for their sins: wherefore beg grace to use this corporal food, because it is his blessed will and give your body its necessities, not using therein superfluity to please nature or sensuality: but season your meat in the wounds of our B. Saviour: and drink from the delicious fountain of his sacred side, mingled with the gull and vinegar which he drank for your sake, Being at dinner give your attention wholly to that which is red at the table. At twelve of the clock exercise that which is appointed in the way to Jerusalem, saying. Christus factus est pro nobis obediens: After which you may return to that which is red at the table. When you have dined, make some little reflection how you have behaved yourself: if you find to have fallen, humbly crave pardon, purposing to amend. At the going up, with Grace exercise yourself in the way to Jerusalem.  
From Dinner until the examine at night when Grace is finished red your Pater nosters for your benefactors; When you come to your Cell you may stay there until it ring to the Work-house, employing yourself in reading, writing, or keeping your devotion, or doing some other thing which you desire. When the Bell calleth you to work, exercise yourself there according to the same directions, which are set down for the forenoon, using the Way to Jerusalem, After your beads are red until it ring to Evensong. And then leave your work saying. Hoc fignum &c. And making what hast you can into the Church, being kneeled down either in your place, or elsewhere, make your short examine; which being done red the little office, if you have not red it before, Keeping your Devotion until it ring up to Evensong: in the reading of which observe well your thoughts, and the manner which was set down from Prime. The Office being ended prepare yourself to Meditation, and afterwads the sign being given, make your short examine, as it is set down in the directions for mental prayer. When you go forth of the Church, employ yourself in the way to Jerusalem until you go to Collation, where when you have time in considering the Mystery of the washing of the feet give your attention to that which is red at the table. when you have ended Collation, you may red that which you mean to make your Meditation of, if you have not red it before, or do not take that which is red at the table: being-sure never to omit the matter before Meditation. The best time to red it is the quarter before five. When the sign is given after Meditation, going up from Collation use the way to Jerusalem, and continue the same until Recollection: then kneeling in your place, make your examine: First, present yourself before Almighty God and give him thanks for all the benefits you have received that day: in particular esteeming yourself as unworthy of them as any creature on earth, or the souls in Hell: as also the miseries both spiritual and temporal, from which he hath delivered you, to be as many and as great as are, or might have fallen upon any in the world.  
Secondly, beg grace to see the offences committed that day acknowledging your unableness to do the same without his special assistance.  
Thirdly: how you have spent that day with obedience, and exercises you have had, weighing wherein you have failed by omission or commission, in thought, word, or work, towards Almighty God, your sisters and yourself: how you have exercised your interior powers, your sences, particularly your sight, and specially how you have observed the services and exercises of your Religion, whether you have governed your exterior with that modesty, mortification, submission and mildness, that you are taught.  
Fourthly: if you see yourself to have overcome any imperfection, give thanks unto Almighty God, and where you find to have failed and offended, humbly crave pardon.  
Fiftly: purpose with his holy grace to be more careful and watchful over yourself the day following, making such resolutions as may help you most for the overcoming of that 'vice wherein you find yourself that day to have sinned in.  

Then say the Prayer following.  
I Confess unto you, O Lord God creator of heaven and earth, all my sins which ever I have committed even from my infancy until this present hour witting or ignorantly, and particularly this day in thought word, or work. To you, O Lord only I confess my offences and beg pardon for them as being innumerable: therfore I humbly beseech thee to forgive and forget all, whereof thou knowest me guilty in all my life past, and enkindle in me a fervent amendment with faith, hope, and charity, O merciful, O pitiful o sweet JESUS son of the B. Virgin Mary.  
Going to your cell make use of that which is ordained in the way to Jerusalem, and during that time you are undressing yourself, call to mind the strict account, which you are to render unto Almighty God when the day of this life is ended: also of the uncertainty to live until the next morning, much less any longer, reflecting how many miseries may and will fall upon thousands before your uprising: and always before you go to bed kneeling commend yourself to our sweet saviour, and his blessed Mother with your good angel, Kissing the ground and the Crucifix. Being laid in bed, think you lay your mouth to the sacred side or feet of our sweet Saviour, saying the prayer following.  
O most sweet JESUS-CHRIST in union of the love which caused thee to create for us this corporal rest, and disdainedst not thyself to take the same whilst thou livedst here on earth: I do make use of the same to fulfil the necessity of my body, that it may be more prompt and ready to serve thee. Amen.   

Before sleeping say thus.  
O Most sweet JESUS let me now rest upon thy sacred breast, and grant me to fetch my breath out of thy most sacred heart, that thy sweet spirit may flow into my soul, vivificate my mind and unseparably unite me unto thee sweet JESUS; so often as this night I do fetch my breath, so many milions of praises I beseech thee receive from me.   

unto your good Angel say,  
O Angel of God who art my keeper, illuminate, preserve, rule, and govern me committed to thy charge by the supernal power this night and evermore. Amen.    

A direction how to say the way to Jerusalem.  
1. AT five a clock when Meditation is ended going to put off your cloak, take the Mystery wherein our saviour took leave of his B. Mother.  
2. When it ringeth to Collation, that which is then present, his going unto the place where he made his supper.  
3. When you are at Collation, the washing of the feet.  
4. That of the Institution of the most B. sacrament, the which continue till the end of Compline.  
5. Then take our saviour's going into the garden with his disciples.  
6 When the B. sacrament is seen, the three prayers which he made in the garden.  
7. Going forth of the Church, his betraying.  
8. In your cell his being at Annas's, and leave him there until Matins; at which time go with him to Caiphas, and find him there at Prime.  
9. Under which go with him to Pilate, and from thence to Herod.  
10. At Terce take the Mystery of the white garment.  
11. At sixth the whipping and crowning with thorns, Going forth of the Church, our saviour's being led and shewed to the people.  
12. Making your bed, remember the three sentences of death which were given against him.  
13. Going to the Work-house his going with his across to be crucified, and passing through the golden gate.  
14. In the workhouse the three falls: the meeting of our sweet saviour with his holy Mother, Simon Cyrenean, & Veronica.  
15. Going forth from the Work-house, the carrying the across up Mount Calvary.  
16. Between the two peals to None, his sitting naked upon the ston.  
17. At None, the nailing to the across.  
18. Going down to Grace, how the across was reared up and set in the place where it was to stand.  
19. At twelve a clock behold our saviour hanging on high upon the across, saying these first words, Father forgive them for they know not what they do.  
20. From evensong, exercise yourself in the 7. words: the piercing of our Saviours side: his taking down from the across, and lying in the lap of his Mother, his burial, and descending into Limbo.  

How to apply the seven Words.  
1. FAther forgive them for they know not what they do. Here pray for all those that are in mortal sin: for all Heathens, and heretics, and beseech Almighty God to illuminate their hearts, and pardon their offences.  
2. This day thou shalt be with me in Paradise. Pray for the happy departure of all faithful Christians, and releasement of the souls in purgatory.  
3. Son behold thy Mother: and again, Woman behold thy son. Recommend to our B. Lady yourself, your Parents, kindred and benefactors and the state of the whole church: beseeching our sweet Saviour to give her unto us for patroness, Mother, and Advocate, and grant us grace to serve, honour, and obey her.  
4. I thirst. Pray that wee, and all creatures may continually thirst after justice and the perfect love of God.  
5. My God, my God, why hast thou forsaken me. Here pray for the comfort and assistance of all in temptation or affliction, either spiritual or corporal.  
6. It is consummated. Beseech Almighty God that his holy will may be accomplished in you, and all creatures to the perfect praise of his most holy name.  
7. Father, into thy hands I commend my spirit. Pray that as he recommended his to his heavenly Father, our souls may be protected by him in this life by the fruition of his holy grace, and in the next received to that beatitude which by his death and Passion he has purchased, for us.    

The 7. Ave's which are to be red for the 7. sorrows of our B. Lady; you may take according to your devotion, or these following.  
1. THe departure of our sweet Saviour when he went to make his last supper.  
2. When S. John brought her word of our Saviours being apprehended, and his cruel usage.  
3. When shee met him bearing his across.  
4. When shee beholded him crucified upon the across.  
5. The cruel piercing of his sacred side.  
6. When shee had him dead in her lap.  
7. When shee partend from the body of her dear son at his burial.   

Considerations on the 3. Pater nosters, and Aves which are said at the showing of the B. Sacrament: in honour of the Prayer in the Garden, offering your intention to gain the Pardon.  
1. SAy the first Pater and have, in honour of the unspeakable love with which our sweet Saviour made oblation of his dolorous agony, craving by the merits of the same, that our sins may be forgiven us, and that we be reconciled to his heavenly Father, and obtain strength and comfort in our temptations and afflictions.  
2. The 2. Pater and have, in honour of the entire resignation with which our B. Saviour offered his Prayer: crave thereby grace to comform ourselves unto the divine will, and attain perfect union with Almighty God.  
3. The 3. Pater and have, say in honour of our sweet Saviours perseverance in his most painful prayer, beseeching him that by the merits of the same wee may not leave of the good once begun for the repugnance wee feel, or want of consolation therein, but with love and confidence persever to the end.   

After your examine at night, you may salute our B. Lady with these 3. Aves.  
1. BY the first beseech her that she will obtain for you pardon of all your sins, and especially those you have committed that day.  
2. That shee will please to present all your works unto her blessed son, rendering them agreeable by her merits in whatsoever is wanting on their part.  
3. Recommend yourself unto her, and beseech her that shee will preserve you from all sin, deceits, and illusions of the devil, and particularly from all evils   

How to say your Pater noster's and Ave's in thanksgiving unto Almighty God for his benefits either for night or any other time.  
1. THe first Pater and have address to the right hand of our sweet Redeemer offering to his eternal Father, the precious blood which issued out of his most sacred wound in thanksgiving for the benefit of your Creation and the Creation of all others, as also of all things created for mans use.  
2. The 2. address unto the sacred wound of his left hand in thanks giving for the benefit of conserving you from evils, and the like for others.  
3. The 3. address unto the wound of his right foot in thanksgiving for the benefit of your Redemption, and the like for others.  
4. The 4. address unto the sacred wound of his left foot in thanksgiving for the benefit of your vocation, and all others on whom he hath bestowed the like.  
5. The 5. address unto the sacred wound of his blessed heart, for all general and particular benefits, either spiritual or corporal, which with so great love he hath bestowed on you, and all creatures.   

An Exercise for Mass.  
FIrst know that Mass is a sacrifice, wherein is offered the very same body and blood of our Saviour, that was before offered upon the across, and was infinitely able to redeem infinite worlds: and sith the world is sufficiently redeemed with one redemption, he gives unto every one such and so great, as he hath prepared himself to receive: therfore, like as a man that fetcheth water forth of the sea cannot want for any scarcity that is there, yet he may want by reason of the littleness of his vessel: even so no man needeth want grace coming unto this holy sacrifice if the vessel of his heart be of sufficient bigness. wherefore prepare yourself worthily, and beg such grace, devotion, reverence and attention, as the worthiness of the sacrifice following requires.   

The Exercise.  
THe Priest signifieth God, the Altar the church: and as the Altar is of many stones, so is the church of God, of many people. wherefore you must not hear Mass for yourself alone, but for the whole church: for since he is a common Lord, he is not delighted with particular service.   

A Prayer before Mass.  
O Good JESUS vouchsafe me the virtue of your holy grace, and grant J beseech you that J may purely assist at this divine sacrifice of the holy Mass to the eternal praise of your holy name in memory of all that you have been pleased to suffer for my sake, and for all mankind.   

When the Priest saith the Confiteor.  
COnsider the offences of our first parents with those of the whole world, and in particular those which you have yourself committed, and at the Kyrie eleison, ask most humbly pardon for them, and beg grace for amendment.   

At Gloria in excelsis.  
COnsider how the Angels in heaven rejoice at the conversion of a sinner, wherefore beseech them through the great desire they have of mans salvation to aid and assist us, and all creatures to obtain the same.   

At the Epistle.  
COnsider that this World is a place of Pennance, and be sorry that so few do embrace the same, but follow vain pleasures and delights: and beseech Almighty God to enlighten their hearts, and offer yourself to suffer whatsoever it shall please him to lay upon you, begging grace for the same.   

At the gospel.  
COnsider what pains our Saviour took in this world going from one place to another, preaching and inviting all men to follow his most perfect example and doctrine, begging by the merits of his pains and labours, that you may be a true follower thereof.   

At the Creed.  
THink what a multitude of people were converted by the holy gospel; and nevertheless how many there are which remain in blindness, and will not be lightened, for which be hearty sorry, and beseech God to convert them, but principally pray for the conversion of England.   

At the Offertory.  
COnsider the promptitude with which our sweet Saviour offered himself into the hands of his heavenly Father to suffer his bitter death and Passion for your Redemption, and all mankind. wherefore offer yourself wholly to his divine goodness with your vows of obedience, Poverty, and Chastity, purposing from thence forward to be crucified by these three nailes to the across of all mortification.   

At the Preface.  
COnsider how our sweet Saviour raised Lazarus after he had been dead four daies: and thence you may draw comfort and confidence, that although you find many evil customs in yourself, all hindering you from the true service of God: yet aclowledge that he is able to raise and deliver you from them all. wherefore you must purpose strongly to resist them according to the grace and strength, which it shall please him to give you.   

At Sanctus.  
COnsider how the Angels in heaven do continually praise Almighty God, and how pleasing their service is unto him: wherefore pray unto them to obtain for you such fervour of spirit in this life that at your death you may be worthy to be assisted by them in heaven.   

At the Canon.  
COnsider the unspeakable love of our Saviour in offering himself for you in this most holy Sacrifice: weighing his Majesties greatness and Omnipotency, which is therein contained: and here you may pray for the intention of the whole church, and for all those you are to pray for that day.   

A prayer at the Elevation of the most B. Host.  
ADoro te Domine Iesu-Christe & benedico tibi, qui pro nobis in cruce moriens redemisti mundum. have caro Christi immaculata Crucis hostia, morte tuâ nos amarâ fac redemptos luke clarâ tecum frui gloriâ. Deus propitius esto mihi peccatori, Aufer à me quicquid tibi displicet. Infunde in me quicquid tibi plàcet. Converte me totum tuum, dulcis Iesu, Deus meus. Amen.  
J adore thee o Lord JESUS-CHRIST, and J bless thee who dying on the across for us, hast redeemed the world. hail holy flesh of CHRIST, immaculate host of the across, Make us, redeemed by thy bitter death, to enjoy with thee in glory, eternal light. God be merciful to me a sinner. Take away from me all that is displeasing to thee. Convert me wholly to thee sweet JESUS my God. Amen.   

A Prayer at the Elevation of the Chalice.  
SAnguis tuus Domine Jesu christ pro nobis effusus, sit nobis in remissionem omnium peccatorum nostrorum, negligentiarum, & ignorantiarum nostrarum: in robur & augmentum fidei, spei, charitatis, gratiarum, & virtutum: in cautelam vitae, in adoptionem gloriae aeternae in absolutionem omnium fidelium defunctorum & omnium pro quibus orare tenemur. Amen.  
Let thy blood, O Lord JESUS CHRIST, which was  shed for us, be a remission of all our sins, negligences and ignorances, a strengthening and increase of faith, hope, charity, graces, and virtues, a caution to my life, an adoption to eternal glory, an absolution of all the faithful departed, and of all for whom we are bound to pray. Amen.   

Whilst the Pater noster is said.  
COnsider who made this Prayer, and join your intention with the Priest's, who repeateth it for the necessities of the whole church.   

An Exercise for the 5. Pater nosters after the Elevation.  
1. FIrst you make a particular intention to get pardon, and to dispose yourself to receive the Blessed Sacrament, either corporally or spiritually for the which observe this exercise.  
The first Pater and have, address to the right hand of our B. Saviour beseeching him that the precious blood which issued out of this his sacred wound may serve you for a bath to wash and purify you from all stains and spots of your sins, and particularly those which you have committed since your last confession.  
The 2. address to the left hand, beseeching him that the sacred blood which issued from the same may serve for a spiritual balsam to cure all your infirmities, and spiritual sicknesses.  
The 3. address unto the wound of his right foot, beseeching him by his sacred blood which issued forth thereof, that it will please him to adorn you with the garment of charity, and purity of heart and mind.  
The 4. address to his left foot, beseeching him that his sacred blood which issued forth of this wound may lighten the eyes of the soul to know his greatness, fear his justice, and love his goodness.  
The 5. address unto the sacred blood which issued from thence that he will pardon and extinguish all your inordinate desires and affections and unite your heart to his through perpetual love and continual memory of him.   

A Prayer before spiritual Communion.  
OPie Domine Jesu christ, qui huc propter me venisti, & te mihi in panem quotidianum, imo in omnem desiderabilem usum tribuisti; vellem te libenter etiam in Sacramento suscipere, said heu non audeo, nec possum accedere, quia timeo te offender propter indispositionem meam inimicam & tamen scio quod sine te vero cibo non possum vivere: quare humiliter te rogo ut licèt non sumam te sacramentaliter, me tamen reficias & ad me descendas spiritualiter & velis mihi gratiam impertiri, quam te devotè sumentes debent sentire. O bone Jesu noli me despicere, noli me indignam famulam tuam transire; said digneris ad me venire, mecum manner, & effectus tuos in me operari. Amen.  
O most pious Lord JESUS CHRIST, who camest hither for me, and hast given thyself to me for my daily bread, yea to every desirable use. J would willingly receive thee even in the Sacrament: but alas J dare not, nor can J approach, because J am afraid to offend thee by reason of my indisposition offensive to thy eye: and yet J know that J cannot live without thee the true food: wherefore J most humbly beseech thee, that although J do not receive thee Sacramentally, yet that thou wouldst refresh me, and come down to me spiritually, and impart unto me that grace, which those that receive thee devoutly must feel. O Good JESU despise me not, and pass not by me thy unworthy servant, but vouchsafe to come to me, and to remain with me, and work thy effects in me. Amen.   

An Exercise to be said by word or heart when you Communicate spiritually or corporally.  
1. WHen the Priest saith Domine non sum dignus, say interiorly at the 1. time. O my God J am not worthy for the multitude of my sins that the earth should bear me.  
2. At the 2. O my God J merit not to lift up my eyes to behold the heavens.  
3. At the 3. O my God, J am she who for my iniquities merit no other then hell; but notwithstanding, O infinite goodness, leave not to visit me.   

A devout Prayer to be said in time of Communion.  
OBone JESU dilect mi, charissime mi, amor meus, dulcedo cordis mei, vita ainae meae● O aeternum bonum meum, melliflue JESU, miserere mei, uni me tibi intime ad gloriam nominis tui. Amen.  
O good JESU, my beloved my dearest, my love, the sweetness of my heart, the life of my soul. O my eternal good, mellifluous JESU have pitty on me, unite me to thyself most intimately, to the glory of thy name. Amen.   

Another.  
O Light increated, illuminate my darkness, illuminate my understanding with a pure knowledge, replenish my memory with holy remembrance and chast thoughts, set my will on fire with a holy and enflamed love, quicken my soul and make that J may taste the virtue of your holy presence, and by the same ever remain in me, and let me remain in you. Amen.   

A Thanksgiving after you have Communicated spiritually or Corporally.  
GRatias tibi ago Domine JESU christ, qui me tantis Sacramentis spiritualibus refecifli; indulge Domine obsecro reverentiam, mane mecum per gratiam, & fac me hody & semper tuis obedire mandatis, ut effectus & virtutes hujus Sacramenti sentiam. Amen.  
J give thee thanks. O Lord JESU CHRIST, who hast refreshed me with such great spiritual Sacraments: grant me, J beseech you, reverence; stay with me by your grace, and make me this day, & always obedient to your commands, that I may feel the effects and virtues of this Sacrament. Amen.   

When the Priest says Agnus Dei.  
COnsider how your sweet saviour is the lamb of God who hath offered himself for all the sins of the world, and is now at the right hand of his Father to be the Advocate and Judge of sinners. Pray him humbly to pardon you your offences, and make you worthy spiritually to receive him, which endeavour to do with the Priest in the devoutest manner you can, and with the greatest affection you are able.   

When the Priest saith the last Collect or Prayer.  
GIve thanks unto the most holy Trinity for having granted you so great a benefit as to be present and partaker of so worthy a Mystery.   

At the last Dominus Vobiscum.  
imagine as if you heard the sound of the Angels trumpet, wherewith our Lord at the end of the world will call to judgement, and beseech him to give you grace to be ready and prepared against that day.   

When the Priest saith item Missa est.  
COnsider that at the last day of judgement the wicked shall be condemned to everlasting pain and torment, and perpetually deprived of the presence of Almighty God.   

At the last Benediction.  
COnsider the Benediction which Almighty God will give to all the Elect, and will led them unto everlasting rest: wherefore beseech him so to bless you and all creatures both in this life and in the next as you and all other may perpetually bless his holy Name. Amen.   

At the End of Mass, say the Prayer following.  
Sweet JESUS I offer unto thee the sacrifice of this holy Mass, and of all the Masses which shall be said throughout the whole world, by means whereof I beseech you to give me knowledge of my sins and miseries, as also to restore the ruins and defects of my poor soul, and to supply my wants and unworthiness: mortify in me whatsoever is displeasing unto your divine Majesty and make me one according to your own heart: comform my spirit, soul, and body to that of your sacred humanity, and always illuminate and direct me by the sight of your incomprehensible divinity. Amen.  
Having said this Prayer under the gospel examine how you have behaved yourself in this holy Mystery, and if you find yourself to have failed humbly crave pardon of Almighty God, purposing by his holy grace to amend, & be more diligent the next day. DEO GRATIAS.   

Certain intentions or Meditations which we ought to have when we Communicate: out of S. Bonav.  
1. FIrst to unite out selves more & more to Almighty God.  
2. To gain thereby some virtue or grace.  
3. To aclowledge his benefits which we cannot do in any thing which is more pleasing and agreeable to him then by worthily frequenting this holy Sacrament.  
4. The desire of the praise of Almighty God, and his goodness, the same being a Sacrifice of praise.  
5. To receive the spirit of Christ Jesus, & live in humility, charity, Obedience, Poverty of spirit. mortification of body, and contempt of the world, that thy Redeemer may live in thee, who is thy final end.  
6. To renew the memory of the Passion of Christ Jesus.   

Considerations before Communion taken out of the same Saint.  
1. WEe are to meditate what wee are about to do; which is to receive Christ Jesus, true God and true man, who died upon the across for us.  
2. That we are to receive the Holy of Holies: for which cause, it behoveth that we approach thereunto, without sin; purging ourselves by true Contrition.  
3. Consider the divine Excellency and our own misery: how great this Lord is, and how mean the servant. Ponder that his goodness is much more than our offences, or virtues.  
4. stir up in yourself a most fervent desire to harbour in your heart such a loving Lord: The holy doctor saith it is a very strange thing that man receiving into his soul Almighty God in the most B. Sacrament, his heart does not even faint, yea even burst through vehemency of love.   

four considerations of S. Mathildis before Communion.  
1. THe great love of God who had remembrance of her from all Eternity.  
2. That he created her Knowing how ungrateful shee would be unto his divine Majesty.  
3. That he would dy for her, upon the across, and with his sacred blood satisfy his eternal Father for her demerits.  
4. That for her love he would remain in the holy Sacrament to feed her with his own blessed body and Cleanse her with his own sacred blood.   

A Prayer before receiving the B. Sacrament.  
O Sweet JESUS I most ardently desire to receive you Sacramentally and spiritually: although I know myself to be most unworthy you should enter into the house of my soul; be favourable unto me wretched sinner, and take from me whatsoever is displeasing unto you: prepare in me, and in all hearts a habitation agreeable unto your divine Majesty. Would to God, O my sweet Saviour JESU, would to God J were wholly enflamed with an ardent desire and love of you. Behold I here renounce, and give up to you all things, O sweet JESU, O JESU, my love for ever.   

A Prayer after receiving the B. Sacrament.  
O Most sweet Lord JESUS CHRIST, I humbly beseech thy unspeakable mercy, that this holy Sacrament of thy precious body and blood which I unworthy have received, may be to me and to all sinners a full purgation of all our offences, a strength against frailties, a fortress to defend us against all perils both of soul and body, an entire pardon and establishment in all grace, an amendment of life, a continual memorial of thy sacred Passion, a nourishment against all spiritual weakness and a staff of our Pilgrimage: let it, my sweet Saviour JESUS, guide us going, reduce us straying, receive us returning again, hold us up stumbling, lift us up falling and persevering bring us to glory. O highest God let the reception of this most worthy Sacrament so alter the taste of our hearts, that at no time we feel any sweetness, love, or desire, or consolation, admit any delight, esteem any honour, fear any adversity, or even live but for thee, and to accomplish thy blessed will, which may ever be perfected in us. Amen.   

Another Prayer.  
O Most glorious and ever blessed Virgin Mary, O holy Father S. Francis, O holy Mother S. clear, S. Michaël, Angels, Archangells, virtues, Powers, Principalities, Dominations, Thrones, Cherubins, Seraphins, and all celestial Spirits, I beseech you to prostrate before the face of my God, and beseech him in favour of his most dear son, my Saviour and Redeemer CHRIST JESUS, that it will please him to pardon the unworthiness and indevotion wherewith I have received the most blessed and dreadful Sacrament, and do not permit the same to cause that the spirit thereof be not communicated unto me also, that by the virtue and efficacy of this holy Communion I may feel the effect of his divine mercy: that I may receive this day a full remission of all my sins, true light and knowledge of his grace, which is in me: that he reduce and put me in such an estate as shall be most pleasing unto his divine Majesty: augment in me faith, hope, charity, obedience, chastity and patience, with all other virtues and gifts of the holy Ghost, necessary to procure the glory of his divine Majesty, and the salvation of my soul to the honour and praise of his holy name. Amen.   

What we ought to do the day we cimmunicate.  
WEe must be very careful to govern our sences, especially our tongue; and if it happen we fall by frailty, we ought presently to crave pardon and beseech our sweet Saviour not therfore to absent himself from us.  
2. To render to this blessed guest all the best services we are able, he being infinitely worthy to be served, loved, and adored of all creatures. Wishing above all things his holy honour and pleasure.  
3. Seek still to entertain this blessed spouse with holy thoughts and desires, beseeching him to give you and all others, whatsoever he knoweth to be needful for his love and service, believing that he is inestimably rich. and a most liberal giver.  
4 Do nothing that day without considering first whether the thing you do will be pleasing and agreeable unto him, and demand his permission and leave.  
4. Make fervent aspirarions, cast forth arrows of divine love towards that most amiable and sweet Lord with a vehement desire of loving him infinitely, and be wholly transformed into him by conformity of will. Deo gratias.   

A Prayer before Confession.  
O Souverain creator of heaven and earth, and of all things which in them are: I worm and miserable wretch have offended your divine Majesty, I wonder at my folly, detest my ingratitude, and lament my offences, craving through the merits of the bitter Passion and death of your onely begotten son, and the infinite love, with which he did both offer and suffer them for my sake, and for the whole world: grant unto me and all sinners true knowledge and perfect contrition of our sins and offences with entire remission of them all, loose us from the chains of our imperfections, and heal the wounds of our souls: grant us ever to be purged and refreshed in the fountain of his holy wounds. Amen.   

A Prayer after Confession.  
O Good JESUS let this my Confession be grateful and acceptable unto you by the merits of your admirable life and painful death, with all the labours, anguishes, and sorrows, which you suffered for mankind, together with those of your B. Mother, and all your holy Saints supplying whatsoever is wanting in me, either now or any other time, through want of true contrition, entire confession, or full satisfaction: beseeching they may also be unto me light, direction and strength in all my ways unto the perfect possession of you my sweet JESU in eternal glory Amen.   

Directions how to say the Divine Office with due devotion and attention.  
WHat care we ought to have in saying the divine Office according to the examples of the holy men, is witten in the 27. Chapter of Paralipomenon, Despise not yourself, our Lord hath chosen you to stand before him and adore him. wherefore since God hath chosen man to so high a preferment, it is very requisite we should know how, and in what manner humble service doth consist. The holy man Gerson affirmeth that in saying your matins and other houres, carefully and studiously, leisurely and distinctly, consisteth the greatest exercise of a Religious man, and is so fit for him as nothing more. S. Benedict doth call this the work of our Lord, especially because it is the chiefest office that any man can perform grateful to the divine Majesty. S. Jerome doth affirm that to offer up Hymns, psalms, and spiritual prayers, and to  shed tears for our own offences, and those of our neighbour, is to reconcile the people to God, and to pacify our Lord with his flock: all which things are to be accomplished in the divine office. wherefore we ought very diligently to apply our whole study, and inward powers to the due execution thereof: least perhaps that dreadful sentence pronounced by the Prophet Jeremy c. 48. v. 10. fall upon us, Maledictus qui facit opus Domini fraudulenter. Accursed be he who do's our lords work negligently.   

Three sorts of preparation for saying the Divine Offices.  
THe first of living well, which is to be exercised in doing all pious works, to restrain ourselves from all vanities, and daily to keep our hearts free and pure from all things that may in the least sort soil them, always directing our thoughts and works whatsoever unto Almighty God and his honour.  
The 2. is, that before we begin the Divine Office, we be careful to recollect our spirits, excluding all foreign thoughts, or whatsoever may give us distraction in our Divine Office, considering serioussy what wee are going about. It behoveth us also diligently to weigh these things following.  
That we come 

To worship God.  
To thank God.  
To entreat God.    
First we come to worship God in three persons and one essence with the worship of Latria which is due to God alone, for the benefit of justification, that is the Incarnation of his only son, our B. Saviour his life, death, Resurrection, and Ascension; which Mysteries we ought carefully to consider, and ponder with great devotion and reverence.  
2. We come to thank God in praising him for the great benefits which we have received and do momentarily receive, and hope to receive hereafter. Therfore it is requisite that we behold an renew the same every hour and moment of our life: but especially when we are so particularly employed in a work that hath so great relation and adherence thereunto.  
3. We go to entreat God, in beseeching his most immeasurable clemency for our own necessities and those of the whole Church: but to bring all these particulars with more facility to our mind it will assist us much, attentively to think that nothing is more necessary or profitable for us then God.  
The 3. Preparation is a zealous prayer, which we must make to the end we may worthily finish the task of our devotions, and in imitation of the three Kings offer to his divine goodness the gold of devotion, the frankincense of attention, and the myrrh of constant perseverance.  
Being to begin the Office you may say. I adore thee O Christ, and bless thee O Lord, for by thy across and Passion thou hast redeemed the world. Thou art my God, and I will exalt thee; To thee be praise. To thee be glory. To thee be thanks giving forever. May all creatures worthily worship thee; praise, glorify, and adore the most high and undivided Trinity, and the humanity of my blessed Lord Jesus, who in time past was conversant with men upon earth, and now sits at the right hand of his eternal Father: I beseech the Holy Virgin with the holy Angels and Saints, and those whose feasts are celebrated this day throughout the whole Church, that they will all help me with their aid and furtherance, to the end I may finish this my office worthily to the true praise of Almighty God, and the profit of my soul. Amen.   

For the Prayer before the lesser Houres take either REX christ &c. or the Prayer following.  
O Good Jesu I desire for the love and honour which I owe unto you, humbly to obey you, faithfully to serve you, and purely to love you, in union of that most perfect attention, which you being here on Earth prayed and praised your heavenly Father. Help me Lord Jesu with your holy grace, for being left by you, I shall be able to do nothing. Amen.   

Devout Meditations at Gloria Patri.  
GLory be to the Father, who when I was not, hath created me.  
Glory be to the son, who when I was lost hath redeemed me.  
Glory be to the Holy Chost, who hath sanctified me, and the elect of God.   

Here ensue certain holy Meditations of the 7. Effusions, distributed for the caconical Houres.  

At Matins.  
COnsider with devotion, and yield manifold thanks to our B. Saviour for the effusion of his precious blood, and sufferings in his Circumcision, offering the dolours and pains of the said effusion to God the Father for all those that are in state of mortal sin, that it would please his divine goodness to give them a perfect knowledge of their offences with contrition, confession, satisfaction and amendment.   

At lauds.  
POnder and give thanks for the dolorousness, pain and effusion of blood, which our Saviour CHRIST JESUS endured in the garden a little before he was apprehended and taken, where with great pain and agony he sweat blood and water: offering this spiritually unto God the Father for those that are in the state of grace, favour and love of God, and his holy name, that it would please him to conserve them in that state and purity.   

At Prime.  
YIeld many thanks for the pain and effusion of blood, which our B. Saviour CHRIST JESUS suffered in his flagellation, offering it up unto God the Father, for all those that are in any affliction or tribulation, be it spiritual or corporal, beseeching his divine Majesty to conserve each one of them, as he knoweth to be most to his honour, and the health of their souls.   

At Tierce.  
IN devout contemplation give Many thanks unto God our sweet Saviour CHRIST JESUS for the effusion of his most precious blood which he endured in his crowning with thorns: offering it to God the Father for our parents, kindred and benefactors, and all for whom wee are any ways obliged to pray: beseeching him to give them his holy grace to live in his true love and fear, and at their death to possess everlasting life.   

At sixth.  
YIeld manifold thanks unto our B. Saviour JESUS for the pains and effusion of his precious blood, which issued forth of his hands and feet, being nailed on the across; offering it to God the Father for the state of our holy Mother the Church, that the Popes holiness, and all ecclesiastical Powers my be exalted, to the increase of his honour, and have grace strength and ability, well to discharge what is committed to them therein.   

At None.  
GIve manifold thanks unto our B. Saviour for the effusion and shedding of his sacred blood when nailed to the across his most holy side was pierced with a lance; offering it to God the Father for the Conversion of all heretics: particularly for England, that it would please him to enlighten them with his holy, grace to know and embrace the truth, that they with all others may in union and perfect charity, love, praise and magnify him everlastingly.   

At Evensong.  
CAll to mind the dolorous Mystery of our B. Saviours taking from the across and lying in the lap of his Mother, offering it to God the Father for all religious persons who are especially dedicated unto his holy fervice, beseeching his divin● goodness to give each one of them grace perfectly to perform his holy will even unto death, & to live virtuously in the observance of their institutes, and persever therein until the end.   

At Compline.  
COnsider how our B. Saviour being dead and his holy body taken down from the across, it was by our B. Lady, S. Mary Magdalen and other holy persons laid in the sepulchre whilst his glorius soul descended into Limbo, where he delivered the just: all which with devotion wee may present unto God the Father for the comfort and releasement of the souls detained for the purging of their sins in Purgatory, beseeching him mercifully to receive them unto his happy rest, that they may eternally praise him. Amen.    

A Prayer after the Divine Office.  
O Good JESUS be propitious unto me a miserable sinner: unto thy goodness do I commend this my office most coldly and distractedly accomplished, beseeching that through your merits it may be amended and perfected. Unto you good Jesu I offer it for the good of the whole church, and the salvation of my soul, in union of that most perfect attention, with which here on earth you did pray unto your heavenly Father; Answer I beseech you, and Satisfy for me. Amen.   

A Direction for mental Prayer.  
THose who desire to increase and go forward in a spiritual life, let them go that certain way, which is the interior and mutual communication with Almighty God, performed in this holy Exercise. Because in Prayer virtues are received, obtained, and augmented. Prayer, as the holy Apostle S. James saith, availeth much, ascendeth to heaven before the tribunal seat of Almighty God, and bringeth unto men every good and perfect gift; causeth such a league and union betwixt God and them, as it maketh their souls apt to receive in-infinite grace from his divine Majesty. Daniel by Prayer converted the fierceness of Lions into the meekness of Lambs. Prayer made the fire loose its force, being not able to burn the three children in the midst of the flaming furnace. Prayer likewise stayed the course and altered the uniform motions of the heavens, giving power to the voice of man to stop and detain the sun for as many hours as was necessary for the obtaining the victory against his enemies. Jacob through the virtue and efficacy of Prayer prevailed against the angel. Yea Prayer tied the hands and infinite power,( if we may so say) of the Lord of Angels: for by the Prayer of Moyses Almighty God seemed to be as it were disabled to chastise the people, when he said unto this faithful servant of his. Suffer me that my fury may be angry against them: as if he should have said: Detain me not with thy Prayers. Prayer finally obtaineth pardon for whatsoever offences: the Publican getteth remission of his sins, and the prodigal child pardon, and returns again into favour by Prayer. Therfore it being so profitable and necessary for a spiritual life, obtaining by the virtue thereof whatsoever it will in heaven or Earth? it is requisite that all Religious persons, spend as much time as their state and leisure will permit them in this kind of Prayer: which rather consisteth in the actions of the will then the long discourse or speculation of the understanding, sensible gifts, or consolations: for that is not in our own hands. The fruit of Prayer is, that we raise from the same, humility, patience, obedience, indifference &c. This is always in our power,( the grace of God presupposed.) To the end that Prayer be performed with Recollection and attention, it is necessary that we do not take it in hand as a thing of small moment, not rashly, but advisedly; not with a slow and dull heart, but with a lively attention, and undaunted courage: for otherwise we may incur the curse of the Prophet Jeremy, who saith, Cursed is he that doth the work of our Lord negligently. Neither is so great attention and force to be used as thereby to weary and break our heads, and hinder our health: for so, instead of pleasant and sweet milk we should wring forth blood,( as the wisdom of God signifieth in Proverbs) cause a fear and horror to undertake this holy Exercise. wherefore to avoid these extremes, Moderation is to be used in such sort, as by over much striving therein we hurt not ourselves, as was aforesaid, nor through too much carelessness let our mind be carried away with unprofitable matters. Let not wandring thoughts trouble you, but put them away sweetly: for you merit more by patient resistance then in having great comfort and consolation. Humble and accuse yourself in the sight of God, that you cannot be so long in his presence without so many earthly cogitations: beseeching our B. Lady, your holy Angel, and all others with the Saints to pray for you and supply your wants in due praise and love of his divine Majesty. For scruples and temptations, which happen in Prayer, the first remedy, is not to harken, or give ear unto them.   

An Instruction for mental Prayer to which are required 5. Conditions. To wit.  

1. Preparation. 2. Meditation. 3. Preambles. 4. colloquy. 5. Recollection.  
1. PReparation hath 4. conditions. which is universal to all piety, Purity of heart and calmness of passions, and affections, and Recollection both of senses and fancies: but aboves all things, that the intention be pure, and that you undertake this virtuous Exercise sincerely for the love of God to please him, and reform your life and manners according to his most blessed will and not for hopes of consolations or divine lights; which were an intention proper to hirelings, and not fit for his children, nor grateful to our heavenly Father, who desires above all things a pure intention  
2. The 2. is Reading, which you may accustom in this manner: red those points you intend to make your Meditation upon after evensong, before or about dinner: and that which you purpose to meditate on after matins the night before. Ruminate the matter divers times before you meditate, moving yourself to taste and feel those good motions and affections, which you think the matter will yield you to draw forth. For if in an affair of importance which we handle with earthly creatures, we seriously think and consider thereof before: how much more ought we to do it in this so spiritual an Exercise and the greatest which can possibly be undertaken, being we are therein to treat with Almighty God about the good and salvation of our soul.  
The 3. condition, is the Presence of God, Coming to the place where you purpose to meditate consider the presence of Almighty God comparing his greatness and goodness, with your own baseness and vileness and imagining our sweet Saviour calleth you to show you what he hath done, said and suffered for you. Or consider yourself a beggar, sick, and guilty, to crave of your benefactor an alms, of your physician health, and of your Judge pardon; beseeching your good Angel, and some of your Patrons to accompany and assist you therein.  
4. The 4. and last condition of preparation. is the Prayer preparatory, wherein you crave grace affectuously in general to perform your Meditation to Gods honour and glory, and the good of your own soul, remembering that sentence. Omnis nostra sufficientia à Deo est. All our sufficiency is from God: beseeching your heavenly Father who is a sea of mercies to rain down by his power plenty of pious thoughts to possess your memory: God the son the true light and wisdom to illuminate and instruct your Understanding whith heavenly knowledge; God the Holy Ghost, who is an infinite burning fire of charity, to inflame your will with pious affections.   

The 2. Condition of mental Prayer is Preambles, which are for the most part three.  
1. THe fitst whereof is a repetition to yourself as you would to another, of the matter, sentence, or verse, of which you are to meditate.  
2. The 2. if the matter be historical, is to represent unto yourself the place and persons present. As for example: Meditating some Mystery of Christ, put before your eyes some mountain, city, or desert, fitting the place to the mystery or sentence, which you are to consider. If what you purpose to meditate be spiritual matter, voided of such similitude, abstain from the 2. Preamble accordingly. If of Hell: think of the length, breadth, and depth of that horrid place, with all things that may give horror unto man. If of Heaven: represent the specious pleasantness of that Celestial Country. If on death: yourself lying on your death bed, or laid in your grave. If on Judgement: our sweet Saviour sitting on his judgement seat. If on sin: your soul to be held prisoner in your body, fettered with chains of disordered passions, and clogged with the burden of the flesh. But if the sentence of your Meditation be such, as cannot make these nor the former similitudes: call to mind who spoken or did it, in what manner, sort, or with what intention: reciting that sentence two or three times unto yourself: which manner you must also accustom in all sorts of Meditations, expecting what it shall please God to teach you: therfore saying: Speak Lord thy servant heareth.  
3. The 3. Preamble, or petition is briefly to crave light and knowledge of the Mystery you meditate on, and grace to stir up in yourself such particular good affections of this or that virtue as you shall see the matter is most apt to minister occasion, for your spiritual profit.   

The 3. Condition of mental Prayer, is Meditation, which consisteth in the three powers of the soul.  
1. FIrst: let the memory remember to call to mind the presence of Almighty God, before whom you are to choose the matter whereon you are to meditate, in what manner you are to do it, and wherefore.  
2. Secondly: the Understanding must discourse of the matter, whether, it be of some person, as of our Saviour: some words of holy scripture, some actions, as of the Passion of CHRIST JESUS, or the suffering of his Saints: the verity, cause, properties, effects, conveniences, and circumstances, as, WHO, WHAT, WHY, WHERE, WHEN, BY WHAT MEANS: And this is not to be done slightly, but very seriously, so as they may move the will, pondering and as it were showing them again.  
3. Thirdly: the will must stir up in itself these affections, and make such good purposes as the subject doth require, and the understanding hath before approved for good: seeking to perform towards God: 1. The affections of praise of his holy name. 2. Love of his goodness. 3. Confidence in his mercy. 4. Faith in his verity. 5. fear of his justice. 6. Gratitude for his benefits. Towards yourself, affections of love or hatred, desire or disdain, joy or sorrow, conversion, or aversion fear or hope, dislike or pursuit of the matter which you have discovered: and in these of the will you must incite and stay yourself in every point of your meditation.  

How to proceed with fruit in every point of your Meditation.  
FIrst the memory is to present the matter unto the understanding, as is above said, and that is to consider the persons, actions, and circumstances as is set down: and when by discourse and particular view of the matter, you shall sufficiently understand any special point to move affections: as to discover Gods goodness, love, or any benefit, done towards us by him, example of virtue, or difformity of 'vice, then stay that discourse, and seek to stir up such good affections, as the matter will most aptly afford. As for example; when by discourse you have found the goodness of God, or some great benefit of him to us; then stay, love, view, and admire him for the greatness thereof: inciting yourself to have a perpetual memory and acknowledgement of them, drawing something for your instruction and encouragement to his most perfect service and your own progress in virtue. This is a great part of the fruit, which you are to reap of Meditation, the which you must perfect by colloquy and Prayer.   

Helps, if the will do's not yield unto those affections which you desire.  
REflect with yourself what affections such considerations ought to move in you towards God, whose love, goodness, and benefits you see to be so great, and you have deserved so little: the which consideration ought to produce in you exceeding great love, praise, gratitude, obedience, confidence &c. Then come to your will again, and see whether it will yield to those affections. If it do not, then labour to move it either by such persuasions as you would give to another, whom you desire to incite to the same affections: Or else, reprove your dullness; or ask yourself the question why you should not yeld thereunto: seeing that you can remember yourself and others to be exceedingly moved unto such affections towards creatures for less motives. And again say. Why should not I feel the like to my Creator, or at least yeld with my will to desire it, and purpose the same? Then have recourse to Prayer and say. O my God, I will purpose &c. I desire you to assist me with your grace: confessing your misery and unworthiness, beseeching him to be your help. And sometimes say those words of Jacob: I will not leave thee O Lord until thou givest me thy blessing: or those of the Cananean woman. Yes Lord I am a dog, yet doggs eat, the crumbs which fall from their Maisters table: or other such like. And thus, having at least by some means or other stirred up the foresaid affections, though not so fervently as we desire, persever in exercising the will, drawing forth something for your profit. This example, in due proportion may serve to teach you how to proceed upon any other matter: as when you have by discourse discovered any virtue or 'vice in some word, dead or thought, or some person who is presented in the Meditation: first by staying or pondering, or sometimes admiring how worthy a thing that virtue is, in that person, and how foul the 'vice: the fruit and the loss and shane of the other. Then proceed as you will to move and stir up the affection you seek; never contenting yourself with general affections, be they never so fervent, nor spend to much time in them, but make some particular resolutions, of which you stand in most need for the advancement and correction of your life, which having stirred up, confirmed, and resolved to practise, conclude always the part, and much of the whole Meditation with devout colloquys or speeches of heart unto Almighty God.    

The 4. Condition of Prayer, or Colloquy to be said at the end of Meditation or part of them during the same.  
1. THe first is to give God thanks for the holy affections, resolutions, and purposes, which he hath inspired into you, as also for his goodness and mercy which you have discovered in the discourse of your Meditation.  
2. Secondly, by way of oblation, wherein you present unto God the self same goodness and mercy of his, you have tasted in Meditation together with the death, Passion, virtues and merits of his holy son our Redeemer, and consequently with all the affections and resolutions which by his holy grace you made in your Meditation.  
3. Thirdly by Petition or Obsecration, which you demand of God, and earnestly conjure him, as it were through the death and Passion of our sweet Saviour; the merits of the glorious Virgin Mary, the intercession of your good Angel, and all the holy Saints to bless your affections and resolutions, which to his honour and glory you have made, to the end you may faithfully put them in execution, and for making yourself more capable of his grace, crave pardon for your sins and offences committed against his divine Majesty, with remedy of some 'vice and augmentation of some virtue, offering yourself wholly unto his holy service with a firm purpose to avoid whatsoever may offend him.  
4. Fourthly; besides these particular petitions which appertain unto yourself, it is very good to make a general suite for all both living and dead, but especially for those who have most need. and to whom you are most obliged, and particularly for the souls in Purgatory.   

The 5. Condition of mental Prayer is Recollection.  
FIrst, your Meditation being ended, it is very profitable to ponder well and consider how it succeeded; whether you followed the method that was taught, in the preparation, Preamble, Meditation and all the rest, and what point moved you most, and how you have exercised yourself therein, craving pardon for your defects, and giving Almighty God thanks for what was well, resolving to follow what you see to be profitable unto you, and avoid the contrary.  
2. You must have a particular care to conform yourself unto those good motions, which Almighty God shall give you in Prayer: for, so to do, is a most special means to obtain the increase of grace: for the contrary would be an ingratitude and contempt of Gods graces, which deserveth not to have the like hereafter: a principal help for the same is to have care to remember them: and for that end it is good at Mass, and the Divine Office to renew and offer them to Almighty God, and divers times in the day to do the like.  
3. Thirdly and lastly, if at any time it happen that through ill disposition, want of due Preparation, or yielding to temptation, your Meditation doth not succeed; be not dismayed or discouraged, but humbling yourself in Gods sight, aclowledge your imperfections and negligences, crave pardon of his divine Majesty, purposing by his holy grace to be more careful and diligent the next time: for the obtaining of which, have confidence in his divine goodness, and thank him that he hath vouchsafed to permit you the favour to be so long in his presence. And if it were to have the least good affection in all the time of your meditation, or but a remembrance of Almighty God, think not the time lost, and labour fruitless, but rather if you will make use of that little you have by often remembering it, doubt not but that little spark by laying wood to it, and often blowing the coals will turn to a great fire of the love of God.   

An advice how to overcome some difficulties that fall out in Meditation.  
THe first is when you find yourself without gust of devotion, and so dry that Meditation will not only seem to be cumbersome unto you, but also time lost. To overcome this difficulty: you must understand, that aridity and dryness may come sometimes out of your own fault; as when you used not that diligence you ought either in meditation, or in preparing yourself, by foreseing what you are to meditate on, according as hath been said, whereof it cometh, that you do it with negligence, & dryly: and almighty God in punishment thereof doth worthily deprive you of the consolation and taste of Meditation. The remedy to rid yourself of this punishment, is to take away the cause. At other times this aridity cometh without fault; and we must not therfore leave Meditation: for as a time of consolation doth please you, when our Lord like the sun in the spring cometh near ro you, and makes you have gust in meditation: so you must not be displeased or leave your Exercise, when the self same saviour as the sun in winter doth go from you, which he also doth for your good, that you may plant roots of humility, exercise patience and resignation, knowing that when he goeth from you, you remain dry without devotion, having confidence that God will accept of your Meditation and endeavours, and sand you consolation when he thinketh most fitting; and persevering with courage and hope, remember the words of Tobias. Qui post tempestatem, tranquillum facit. Who after a storm makes a calm. As also that of Job. If we have received good things, why should not we bear with the bad. It may be also that Almighty God suffereth you to be dry in Prayer, to try with what intention you come to so holy an Exercise: proving whether you be his soldier for payment, expecting he should reward you with gust and devotion: or else to make you know that your taste and comfort in meditation is his gift, which he bestoweth on whom, and when he will, that by this means you dispose yourself to ask humbly of him, and with confidence expect what you ask. Whensoever you pray to please God thereby as you ought to do; you may say: I did not begin my meditation to feel gust or devotion, but for the love of God, my sweet saviour JESUS, & for his love I will continue it.  
Another difficulty is, that the devil will represent Meditation unto you, as very hard and difficult, so to make you differr it, and afterwards wholly forsake it. But if you have a true desire to do a thing acceptable to your creator, either Meditation will not seem so tedious or you will hold all well employed for is love. How many courtiers do you see going a hundred times a year unto the Princes chamber without hopes of once speaking unto him, onely to be seen by him, that he may take notice how they endeavour to show their duty unto him: so must you come to the Exercises of Prayer, which is as it were Gods Chamber of Presence purely and merely to do your duty and testify your fidelity. And if it please him not to speak to you, no otherwise then if he saw you not, or if you were not in his presence, you must not for all that go away discontented, or discomforted, but continue still with patience and a devout behaviour in the presence of his sovereign goodness: and without doubt your service will be acceptable to him, and at last he will take notice of your constancy and diligence.    

colloquys or speeches, part in Meditation and part in Prayer; Praising Almighty Gods Excellency, goodness, holiness, worthiness &c.  

TO THE soul.  
EXhorting it to some virtuous action: sometimes reprehending her vices and faults, little zeal, imperfections &c.   

PURPOSES.  
Purposing to Gods honour, Obedience, Humility, Resignation, Mortification &c.   

AFFECTIONS.  
More affections towards God, increase of his honour, augmentation of the Church, &c.   

SUPPLICATION.  
Make supplication unto God, as a son does to his father, a beggar to his benefactor, a sick man to his physician, a scholar to his Master, and a spouse to her bridegroom.   

TO OUR B. LADY.  
alleging that shee is our mother, Mistris, Queen and Advocate, and therefore ought and doth love us, defend, protect, and pray for us.   

TO OUR GOOD ANGEL.  
alleging his office, charge, and power to help us: his honour to defend us.   

TO THE SAINTS.  
Especially those to whom you are most devoted, alleging their affinity to our nature, their trials of our necessities, their security in glory, and their ability and willingness to help us.   

CAUSES OF DISTRACTIONS.  
1. First from the devil who doth still endeavour to hinder us from the fruit of Prayer.  
2. It proceedeth from our own imagination which is free, untamed, and ill governed.  
3. From some affections unmortified, which draw our thoughts after them, for where the treasure is, there is the heart.  
4. From cares which sting, and divide the heart into a thousand parts.  
5. From coldness in enforcing ourselves to this so noble an Exercise.  
6. From ignorance, not knowing how to discourse or meditate, or search into hidden verities, and ponder them in such sort as may move the will and stir up affections of devotion. This ignorance by the grace of God will be remedied by this form, and method following.    

The means to resist distractions of heart and tediousness of spirit, are principally four  
1. FIrst, profound humility, acknowledging our weakness and misery; being ashamed to stand before God with such distractions, accusing ourselves of our offences both past and present.  
2. The second, fortitude of mind, resolving not to admit any distraction, although it administer matter of content, or seem of much importance; for nothing behoveth us so much as to tend to Prayer and to God, before whom we are. wherefore if a thousand times we should be diverted, we must turn again as many times more, without losing courage.  
3. The third remedy, Prayer itself: beseeching our saviour to recollect our thoughts and wandring affections, that wee may use attention and devotion: craving the help and intercession of his glorious Mother with the holy Angels and Saints, who are willing to assist all those that pray: saying sometimes with David. My heart hath forsoken me, may it please you Lord to deliver me from the violence which I suffer, and have respect to help. Other times with the Prophet: My soul is as earth without water. Again: with the blind man in the gospel. O son of David have mercy on me. Or with the Psalmist. Depart from me o ye malignants, and I will search the commandements of my God.  
4. The fourth is Confidence in Almighty God: persuading ourselves, that being he commandeth us to pray, he will give us grace whereby we may resist the devil, bridle our imaginations, restrain our passions, moderate our cares, cast from us our coldness: But with this confidence wee must adjoin diligence, as Cassian saith, removing before Prayer whatsoever you think may distracted you therein: imitating in this the subtlety of our adversary; who as S. Nilus Abbot saith, ordaineth all his temptations, wherewith he tempteth spiritual persons, to hinder them from Prayer & the fruit thereof: tempting them with impatience to disquiet them, curiosity to distracted them, multitude of business to disturb them, pride and ingratitude to make them barren and dry &c. By this we may learn to be no less provident and careful of our good than the devil is of our harm, ever governing ourselves in such sort as may most forward our Prayer, remembering the words of our sweet saviour in S. Luke. It behoveth us always to pray, and never to be weary.   

The chiefest effects of Prayer.  
ARe particular lights, affections, and resolutions. And whatsoever else is needful for a large examine after Meditation, is set down in the end of the book of the practise of Meditation.  
1. Consolation is an inward motion unto the more perfect love of God, and withdraweth our affections from all earthly creatures.  
2. tears, springing of love or sorrow, rightly ordained to the honour of God.  
3. Increase of hope and Charity.  
4. Joy and devotion, which incites the soul unto greater perfection.  
5. Illuminations of the understanding, whereby it understandeth some things anew or better, and more perfectly than before.  
1. Desolation is that which vaileth the eyes of the soul, that it may not behold that which appertaineth to the glory of God, and the perfection of the soul.  
2. That which troubleth, and moveth us to earthly and outward things.  
3. That which draweth us to the distrust of obtaining perfection, or what may help us.  
4. That which driveth away Hope and charity.  
5. That which bringeth the soul to a certain tepidity, heaviness, and tediousness of mind.  
S. Bernard speaking of the devout Meditation upon the Passion of our Lord and Saviour Jesus Christ, saith thus. If thou desirest perfectly to be purified from all thy sins and vices, if thou wouldst be nobly enriched with virtues, illuminated in holy Scripture: if thou wouldst gloriously triumph over thy enemies: if abundantly be comforted in adversities; if often, to have compunction and  shed tears of devotion: if to obtain the burning fervour of spirit in Meditation: if to be replenished with spiritual joy, if to persever in well doing, if in the end well and blessedly to dy, and reign in heaven eternally: and finally to be beloved and crwoned by our Saviour Jesus, everlastingly, exercise thyself in the holy Meditation of the blessed life and Passion of Jesus, and often reduce the same unto thy heart and memory.   

Things to be considered in Meditating the Passion of our Saviour.  
1 Who it is that suffereth. 2. What it is he suffereth. 3. How he suffereth. 4. For whom. 5. To what end he suffereth.   

several Affections to be drawn from the consideration of the same Passion.  
1. To have compassion on the greatness of his pains.  
2. Contrition for the sins, which were the cause of his sufferance.  
3. Imitation in following his examples.  
4. Gratitude for the largeness of our Redemption.  
5. Hope he dyed to save us.  
6. Love in seeing the greatness of his love.  
7. Admiration in beholding his unspeakable bounty and goodness. It is written of him, dixit multa, fecit mira, pertulit dura.   

Considerations of the knowledge of ones self.  
1. Consider what you have been, what you are, and what you shall be.  
2. Ponder what you are by nature: by fault, what you have deserved; and what you may do by grace.  
3. The effectual cause of your Being, is God.  
4. The matter of which you are made is Earth, agreeing with the nature of beasts.  
5. Our souls to the image of God.  
6. Our end to serve him, and live eternally with him.   

Considerations of sin.  
1. How much it displeaseth Almighty God and hurteth man.  
2. How contrary to his justice, displeasing, and disedifying to our neighbour.  
3. God's severe punishment of it, and what wee loose thereby.  
4. The disgust that followeth sin, and dishonour that accompanieth it.  
5. The grief of God, his Angels, and Saints, with the joy of the devil.  
6. The difformity of sin, and the disagreement between men and it, according to the nobleness of the soul.   

How to consider Death.  
1. That all must necessary dy, and then be deprived of all things.  
2. Onely accompanied with grief and sickness of the body, with temptations and fears of the soul.  
3. And nothing will comfort you at that hour but only good works.  
4. Death ought not to be feared, contemned, or desired.   

Of the Pains of the damned.  
There are many ways to meditate of this, as in that which followeth of glory, only changing the good for the evil.  
1. Consider the dowries of the soul, which are the vision, possession and enjoying of God.  
2. The dowries and perfections of the body: Impassibility, brightness, Agility, subtlety.  
3. The place: most excellent, most large, most beautiful and most rich.  
4. The company of the Angels and Saints with the Blessed Mother of God, which shall endure for all Eternity.   

How to consider virtue.  
1. In what virtue consisteth.  
2. What examples and doctrine your sweet Saviour hath given you thereof.  
3. How beautiful, excellent, necessary, and profitable it is: how pleasing unto God, and maketh man agreeable to him.  
4. How much it edifieth and profiteth your neighbour.  
5. The spiritual joy it bringeth with many benefits.  
6. The victory we gain thereby over ourselves.  
7. How far we are from the perfection thereof and what you ought to do hereafter.  
8. The power we gain thereby, in presenting our Prayers to God.   

How to consider the Feasts of Saints,  
1. In what place they are now and with what glory they are crwoned.  
2. How much they may help us by their Prayers and merits.  
3. By what works, Prayers, and virtues they have attained such glory.  
4. If you will come where they are, do as they have done.   

To meditate on the Perfections of Almighty God.  
1. His infinite Essence. 2. His Power. 3. His wisdom. 4. His Bounty. 5. His goodness 6. His Love. 7. His Mercy. 8. His Justice. 9. His Providence. 10. His Omnipotency: concerning which weigh this sentence of holy scripture, or what himself hath done in testimony thereof. Caelum & cerram ego impleo. In ipso vivimus, movemur, & sumus. I fill heaven and Earth. In him we live, move, and are. For his power. Dixit, & facta sunt. He said, and they were made.   

Considerations of the creatures of Almighty God, & first in general.  
1. By the largeness of the world, consider the greatness of Almighty God.  
2. The multitude and variety of things with the infinite perfections of God.  
3. His bounty in the profit they bring unto us.  
4. His beauty by the beauty of the creatures.  
5. His wisdom in the well ordering of all things.  
6. His Eternity, in the roundness, which hath neither beginning nor end.  
7. The unity of the world, showing that God is only one.   

The creatures in particular, their beginnings and continuance which is of God.  
1. The end thereof, to wit his honour, and the service of creatures.  
2. Of what and how they were made by his only word and power.  
3. The qualities and effects of these creatures, the reverence they use unto God and his perfections.   

The benefits in brief of Almighty God.  
1. Who hath done you the benefit.  
2. Who hath moved him to do it.  
3. wherefore he hath done it unto you.  
4. How great the benefit is.  
5. How much you are obliged thereby,  
6. How ungratfull you have been.   

What you ought to do in the time to come with the benefits of Almighty God in particular.  
1. First how God hath predestinated us in perpetual love before the world was.  
2. How he hath made man like to himself.  
3. Given you a body of most seemly features voided of all defformity.  
4. Made your soul immortal, and adorned it with three powers.  
5. Appointed an angel to keep and defend you.  
6. Made you to be born of Christian parents, and members of the Church.   

The benefit of our Redemption.  
1. First sent us his well beloved son to be our Redeemer and example.  
2. By baptism purged you from original sin and restored you the vesture of original justice.  
3. Fortified you with the Sacrament of Confirmation, whereby he hath armed you against your enemies.  
4. Made you a Christian, and thereby the child of God and coheir of his kingdom.  
5. Hath given the holy Ghost in token of adoption of love, communicating unto you his benefits inspirations and fruits.  
6. Lastly the Sacraments of Confession and Communion, as a refuge in all spiritual relapses and necessities.   

The benefit of vocation.  
1. First the patience of Almighty God with you: you falling so often after so many great benefits received, long expecting your return, and not letting you dy in an evil state.  
2. Sought to recall you by inward inspirations admonitions, and exhortations.  
3. Mollified your heart, giving you a good will to virtue, and removed such impediments as might withdraw you from him.  
4. Lovingly received you at your return, as the Father did his prodigal child, putting on you the stolen of innocency, which you had lost by sin.  
5. Hath called you from the vanities and miseries of the world, as he did Lot from Sodom.  
6. What great plenty of means he hath given you in Religion, whereby you may satisfy for your sins, increase your crown and merit.   

The benefit of justification.  
1. First how God hath changed your will, and moved you to do pennance, made bitter things sweet, and that which was unsupportable to be easy unto you.  
2. Secondly, he hath given unto you perseverance in his fear and love: many beginning well have failed in the end to their condemnation.  
3. Thirdly he hath given to you the Evangelicall virtues of hope and grace, to persever in your good purposes to avoid 'vice and labour for virtue.  
4. Fourthly hath left the holy scriptures and devout books, wherein as in a glass you may behold your defects and imperfections.  
5. Fiftly, the examples of Martyres, confessors, Virgins, and the daily edification of those with whom you live.   

The henefits of donation.  
1. FIrst the gift of nature, fortune, and grace: as the five sences with the three interior powers of your soul, health, strength, &c.  
2. God brought you back when you were astray, instructed you when you were ignorant, and lifted you up when you were fallen.  
3. Thirdly enlightened your understanding when it was in darkness of sin, and stirred up in you many good motions and desires.  
4. Moved your will and affections to spiritual works and exercises.  
5. Preserved you from many enormous sins, taking from you the occasions, and giving you grace to persever and resist them.  
6. Delivered you from divers sorts of temptations, drawing you forth when you were overwhelmed in them, and given you greater force to resist them   

The benefit of Preservation.  
1. PReserved you both spiritually and corporally in a good state, with increase of good desires, to execute good purposes.  
2. From the cradle to this moment preserved you from many enemies, diseases, dangers, &c.  
3. Hath hitherto furnished you with all necessaries both spiritual and corporal.  
4. Ordained for you succession of times, as day and night, winter and summer &c.  
5. Directed you in prosperity and adversity, in sickness and health, and in the whole course of your life.   

The bonefit of Glorification.  
1. THe fruition of the divinity with the vision of God, and his B. Mother.  
2. The company of your good Angel with the Martyrs, Confessors Virgins, &c.  
3. The dowry of the soul: the glorification of the body more bright and clear then the sun itself.  
4. The place of the blessed, the delights of the senses, the riches, and abounding pleasures of the inhabitants, which are innumerable, inestimable, and immeasurable.  
5. By the grace of God you shall scape the torments of Hell: the miseries of this life: the hurts and cruelties of your mortal enemies.  
These Meditations are as it were a cord to draw you unto Almighty God. Gratitude is a great part of justice, and amongst all Christian exercises none is more easy, if you be willing: none more needful, if you regard your duty: none more profitable, if you desire reward, then often to look over the great and manifold benefits, which we have received of Almighty God.   

The eight Beatitudes.  
1. BEati pauperes spiritu, quoniam ipsorum est regnum coelorum.  
Blessed are the poor in spirit, for theirs is the Kingdom of heaven.  
Poverty of spirit 

Acknowledged her sins. Contemneth her self. Despiseth none. Honoureth all.    
Beati mites quoniam ipsi possidebunt terram. Blefsed are the meek, for they shall possess the land.  
meekness 

Answereth sweetly. Admonisheth benignly. Is mildred being reprehended. Behaveth her self piously.    
3. Beati qui lugent quoniam ipsi consolabuntur. Blessed are those that mourn for they shall be comforted.  
Sorrow 

Excludeth all glory. Abideth in misery, For the love of her neighour. For her own sins.    
4. Beati qui esuriunt & sitiunt justitiam quoniam ipsi saturabuntur. Blessed are they that hunger and thirst justice for they shall be satiated.  
Hunger and thirst 

Hath horror of 'vice: A fervour of spirit? tediousness of temporal things: desire of eternal.    
5. Beati mundo cord, quoniam ipsi Deum videbunt. Blessed are the clean of heart, for they shall see God.  
Purity of heart 

Is sincere in intention: Right in works: Excludeth perverse cogitations: Assiduous in contemplation.    
6. Beati misericordes, quoniam ipsi misericordiam consequentur. Blessed are the merciful, because they shall find mercy,  
Mercy 

Hath compassion in tribulation  
Succoureth in necessities.  
Delighteth in liberality.  
Is benign with affability.    
7. Beati Pacifici, quoniam filii Dei vocabuntur. Blessed are the Peace makers for they shall be called the children of God.  
Things which worck Peace 

Silence and solitariness.  
Frequent and devout Prayer.  
Fervent contemplation.  
To admit no interior trouble.    
8. Beati qui persecutionem patiuntur propter justitiam, quoniam ipsorum est regnum coelorum. Blessed are they shalt suffer persecution, for theyr's is the kingdom of heaven.  
Things which produce Patience. 

fear of eternal souffrance.  
Fervent love of God.  
Memory of the Passion of our Saviour.  
Hope of eternal joy.     

A Religious person ought often to consider the benefit of his vocation by the circumstances following.  
UNDE ES? Quo? Quomodo? Quando? Quo fine vocatus?  
1. FROM WHENCE, God, to wit, hath called you? From the world, the gulf of sin and evils.  
2. WHITHER? TO holy Religion, the house of God, the school of virtue, the gate of consolation, and the portrait of the celestial Jerusalem.  
3. HOW? With what love, wisdom, and power he called? without your own merit.  
4. WHEN? In your youthful, or old age, when you least desired or sought after such a course.  
5. Lastly for what END? 1. To serve God perfectly, and forsake all things to accomplish it. 2. To do pennance, bear your across, and follow the steps of Christ Jesus. 3. To work your salvation and to gain perfection. 4. To help your neighbour as much as is possible according to your vocation and institution by good example and prayer.  
S. Bernard had this sentence always in his heart. bernard ad quid venisti? Bernard, to what end didst thou come hither?   

The privileges and benefits of a Religious person.  
Homo vivit puriùs, cadit rariùs, surgit velociùs, incedit cautiùs, quiescit securiùs, irroratur frequentius, moritur confidentiùs, purgatur citius, remuneratur copiosiùs.  
A Religious person.  
1. LIveth more purely: by the observance of Poverty, Chastity and Obedience.  
2. Falleth more rarely: by flying the occasions of sin and perverse conversation.  
3. Riseth more quickly: by consideration of holy scriptures; the lives of Saints, and example of those with whom we live.  
Waketh more warily: by meditating their sins past, imperfections present, and the joy which cometh of virtue.  
5 Resteth more securely: by attaining the gifts of the Holy Ghost, and interior consolation.  
6. Receiveth more grace: by bettering their disposition, and becoming more familiar with God.  
7, Dyes more confidently: by the efficacy of privileges in Religion, meritorious works, and help of Community, with the imitation of their spouse CHRIST JESUS.  
8. Is sooner purged: by the many remedies to make satisfaction, by the multitude of holy inspirations, and frequent exhortations.  
9. Is rewarded more abundantly: because a Religious life is victorious over her enemies the FLESH, the WORLD, and the devil.   

JESUS MARIA.  
Certain aspirations for every day in the week,  

monday, Humility.  
1. WHen shall it be my God, that I shall be so odious, execrable, and insupportable to myself, as I desire to be afflicted and punished of all creatures.  
2. O sweet Saviour, when shall it be, that I shall have such a true contempt of myself, as with all my heart I wish to be contemned and reputed of every one, most vile.  
3. When shall I, dear JESUS, for the love of you, desire in such sort to be humbled, as that I be ever reduced to nothing.  
4. O most meek Lord, I confess before thee, and will aclowledge to all the world, that I am the most vile and unprofitable of all creatures.  
5. O my God there is not on earth to be found a creature so disloyal and ungrateful as I am unto thee.  
6. I am not worthy to look up to heaven, and much less to possess the same.  
7. If the greatest sinner in the world had those inspirations, and daily means of virtue, which I, o Lord, confess to have: I verily think he would not be so wretched as I am.   

Tuesday, Confidence.  
1. ALthough every moment, dear JESUS, I commit many imperfections, yet I hope by thy help to attain to Christian perfection.  
2. My sweet Saviour, if J committed all the sins and crimes, which have been from the beginning of the world, yet would I be confident of pardon.  
3. I hope most firmly, O son of God, my Redeemer, by thy holy merits and Sacraments to enjoy eternal life.  
4. O infinite clemency! was there ever any sinner that truly asked pardon, to whom you denied it?  
5. My sweet Saviour: if all creatures both in heaven and earth should tell me that thou hadst forsaken me, and didst refuse to help me, yet I would not believe them.  
6. O sweet JESU; albeit the furies in Hell, together with all the afflictions of this life should torment me, yet would I trust in thee.  
7. O good JESUS: thou that saidst. ask and it shall be given: believe, and you shall receive: J humbly beg, and unfeignedly confided in thy goodness, whatsoever is necessary for me, either spiritual or corporal thou wilt give me.   

Wednesday, Poverty.  
1. O My Lord, J desire no riches. ease, or sensual dilights, but only the love of thee.  
2. O that J had a thousand worlds, with all the feigned pleasures thereof, not to possess, but willingly to leave for the love of thee.  
3. Most dear Lord, J will possess nothing but thee, and what J have, only for thy sake.  
4. O dearest spouse all riches without thee are unto me unsupportable poverty: joy, sorrow, ease, pain, consolation, a consuming grief.  
5. O my sweet Saviour who was't both in life and death so poor and naked of all things: for thee I most willingly embrace the want of what is necessary for corporal life and health.  
6. My sweetest JESU, which was't so poor and free from the possession of your will even in the repugnance of death: for thee, I entirely forsake my own will and sense to the consummation of my life.  
7. O my dearest Saviour that Wouldst not admit in all thy torments the least comfort, I beseech thee make me so perfectly poor as for thy love I entertain no unnecessary consolation.   

Thursday, Gratitude.  
1. O My good God I render thee eternal thanks for all thy gifts both of grace and nature bestowed on me and on all creatures.  
2. O most liberal God thou hast done to me above all I can ask or desire.  
3. O my Saviour what shall I render for all those numberless benefits, which I have and continually do receive from thee?  
4. O dear Saviour in gratitude for all thy mercies towards me, I offer and beseech thee to accept of my heart and soul, with what else thou hast bestowed on me.  
5. O my creator and dear Redeemer, that I could be grateful unto thee.  
6. Teach me, my God, to render thee such thanks as may be most acceptable unto thee.  
7. O would to God J had the gratitude of creatures both in heaven and earth to offer up unto thee my onely good: but all being too little, J beg thou wilt thyself supply these wants.   

Friday, Obedience and Resignation.  
1. O Most benign Lord, let me but know what you would have me to do.  
2. sweet JESUS J offer myself both in time and Eternity, most entirely to accomplish thy will.  
3. Although J should be lost, yet if it be thy will: for love of thee J most willingly yield to live in continual affliction and torment.  
4. J offer myself with all my heart, my sweet Saviour, in what J may possibly, in body, life and soul to be disposed of, by thy blessed will and pleasure.  
5. Behold, sweeet Lord for love of thee, J abandon and deny my senses, renounce my understanding, and wholly forsake myself to prove, and accomplish thy holy will.  
6. Most dear God, for thy sake J firmly purpose, rather to dy a thousand deaths than once to be disobedient to thee.  
7, O good JESUS, when shall I see that happy hour, wherein by perfect obedience and entire Resignation I shall wholly live in thee, and thou in me.   

Saturday, Love of neighbour.  
1. MOst merciful Lord, I beseech thy infinite goodness, so to illuminate the hearts of al sinners, that they may be truly penitent for their sins, to seek thee with all care who art the onely God.  
2. I beseech thee my sweet Lord by the bowels of thy infinite mercies, that all such as seek after ambition and earthly delights, may turn all their affections to love thee.  
3. Grant sweet Jesus through the merits of thy bitter Passion, that all those for whom thou hast suffered, may reap the benefit thereof  
4. Most merciful Lord, I humbly beseech thee to comfort all afflicted souls.  
5. Most sweet Saviour, give such grace and virtue unto all creatures, as they may be truly conformable unto thy holy will.  
9. Most merciful God, release for thy own sake, and thy B. Mother's, all those whom either in Earth or Purgatory, thou dost by justice punish.   

Sunday, Love of Almighty God.  
1. TAke form me. O sweet Saviour, that which separateth me so far from thee.  
2. Purge my soul. O Lord, from all sin, and imperfection, by which it is defiled, and made unworthy of thy Image.  
3. Behold, O my God, I hate and detest with all my heart, even the least offence that ever I have committed against thy divine Majesty.  
4. Forgive, sweet Saviour, all that which justly thou mightest lay to my charge: for that now I desire to be perfectly united unto thee.  
5. My sweetest Lord, as a channel of all uncleanness desiours to be purified, I present myself unto thee.  
6. O eternal God, I beseech thee, that I who am the least of all creatures, may by perfect love of thee, be elevated above all created things, and my spirit only satisfied in thee.  
7. What shall I render thee my beloved Lord for all thou hast bestowed on me, that am but dust and ashes, yet thou hast made all things for me.    

Aspirations for every day in the week upon the Passion of our blessed Saviour.  

monday, Contrition.  
1. O Vile and most detestable sin, by which I have so oft betrayed and sold thee my eternal Father: yea even for a momentary pleasure.  
2. O that I had never by ingratitude bound thy liberal hands, and thereby deprived myself of thee, and of thy will, and merciful pleasure in me.  
3. O my soul unto what streights have thy sins and offences brought thy Saviour: would to God I had some seas of tears to  shed for having thus often cruelly tormented thee.  
4. O, if it had been thy will, my sweetest Jesu, I wish I might have endured, not only temporal but endless pains, rather then have caused the least part of thy affliction.  
5. O Sacred wounds of my dearest Saviour in revenge of my cruelty, wound my heart with ten thousand darts of true remorse.  
6. O sin how deformed and unjust art thou, that thus has't defiled the beauty of heaven and crucified my Immaculate Jesus.  
7. O that I might with a thousand millions of lives, and infinite seas of blood, blot out of my soul the guilt of thy death and Passion.  
8. Sweet Jesus engulf and drown me in thy sacred wounds, that there I may learn to love.   

Tuesday, Compassion.  
1. O That I could  shed for thee my Lord so many tears as the sea contains drops of water, in true compassion of thy torments.  
2. O who will give water to my head, and a fountain of tears to my eyes, to weep upon thee, the love of my soul.  
3. O love, and only comfort of my heart, what consolation hadst thou in all thy torments?  
4. Alas, my well beloved; why am not I always present to suffer with thee, at least by compassion on thy pains.  
5. My sweet JESUS, O that I might be crucified with thee.  
6. O love of my soul, that I might have had the privilege of the lance to have restend in thy heart.  
7. My dearest Saviour permit me the favour to remain at the foot of thy across, to the end that I may weep continually, sigh, bleed, cry, and consume in compassion of thee.  
8. Give me an endless spring of tears, to wash away the sacred blood of my sweetest love, which still issueth as flowing rivers from thee.   

Wenesday, Imitation.  
1. O Most sweet JESUS: give me grace in imitation of thy sacred Passion, most willingly to undergo the burden of this transitory life.  
2. For that thou hast suffered so many and cruel torments for my sake; let me never, O merciful God, fly any tribulation, which thou shalt vouchsafe to sand me by thyself or others.  
3. My Jesus, to accompany thee in thy manifold afflictions, I would be glad, not onely to endure the wants which thou sendest me, but seek others, and never be satisfied in suffering with thee.  
4. In imitation of thy nakedness, reproaches and whippings at the pillar; I will endeavour ro strip myself of all inordinate desires and affecctions.  
5. I will continually follow thee my dearest Saviour with the cross of perfect obedience, and never for any difficulty leave the same till I come to dy with thee.  
6. O my eternal God, that wouldst for my sake be nailed to the across: let me by true mortification be always crucified with thee.  
7. My loving spouse; I beseech thee, that with a full renunciation of myself, and perpetual death to all earthly things I may irrevocably dy with thee.   

Thursday, Thanksgiving.  
1. WHat thanks shall I yield unto thee my eternal life, who wouldst endure unspeakable torments to free me from the snares and fetters of death.  
2. All you seraphins, and celestial Spirits, with whatsoever hath been created praise my Redeemer for the unspeakable price of my Redemption.  
3. O my soul: how canst thou device to render the least part of due gratitude unto thy Jesus; who hath by his own humility so much exalted thee.  
4. O let me ever aclowledge, my dear Saviour, that endless bond of gratitude, which thy Passion alone exacteth of me.  
5. Sweet JESUS, that I could incessantly love thee, for these inestimable treasures, which thou by thy torments hast purchased unto me.  
6. Good JESUS; since I have nothing but myself to offer in requital of thy infinite love: I beseech thee to accept in love and gratitude what by right is thy own.  
7. O eternal God, that I had a thousand hearts and lives to offer unto thee, who by thy death hast given and bequeathed thyself to me.  
8. Grant, sweet JESUS, that thy dolorous death and Passion be ever imprinted in my heart by true thankfulness and imitation thereof.   

Friday, Admiration.  
O My God, who art thou, who hast endured so many and cruel torments? sweet and dearest love hast thou forgotten thy Majesty and glory?  
2. O light of heaven, and splendour of thy Fathers glory, unto what art thou now reduced?  
3. Alas, my Saviour, what art thou who art so despitefully treated?  
4. O love of loves, that through the excess of thy love, thou wouldst for me endure so bitter a death.  
5. O love how strong art thou, which with thy force surmounted'st him, that by no other means may be overcome.  
9. O incomprehensible God, for whom dost thou suffer, but for miserable sinners, ungrateful creatures, thy enemies, children of the devil, and those who contemn thee.  
7. O dearest love; that my heart is not pierced with thy dolours.  
8. What were it O Lord, if I had all the loves of the world to unite and offer unto thee?  
9. My sweet JESUS, if I could reduce all thy drops of blood into tears of love, what were it compared unto thy love?   

Saturday, Ioy.  
1. MY heart and soul rejoice and praise the mercies of my God who out of his infinite love hath died to give thee life.  
2. O my delight, what joy will it give to my heart to receive that life, that infinite good, through the merits of thy most bitter and dolorous passion.  
3. Sweet JESUS, J praise thee with eternal joy for having in thy most cruel death so perfectly accomplished the work of our Redemption.  
4. It was by thee, O beloved across, that peace hath been established between God an man.  
5. O triumphant glory, and most puissant King who by thy most sacred death, hast overcome the Prince of Hell, and delivered our souls out of his bondage.  
6. O Heaven, Earth, sea, and all things therein; yield praises in our behalf unto the Saviour of our souls; and let us rejoice in the merits of his sacred passion.  
7. If al my members were tongues, O how willingly would I employ them in the praise of thee my sweet Saviour, and thy health-bringing wounds.  
8. O all ye celestial spirits assist me to love and praise my God, by the virtue of whose Passion your ruins are repaired.  
9. Sweet JESUS, what glory and comfort is it unto human nature to be exalted in thee, unto the right hand of thy eternal father.   

Sunday, Love.  
1. WHen shall it be, my crucified JESUS, that both the senses of my body, and powers of my soul shall be wholly employed in thy praiss.  
2. O my JESUS when by perfect love and imitation shall I be daily crucified, and continually dy with thee.  
3. O my beloved JESUS, when shall I love thee in such sort, as that thy sacred wounds be by burning love imprinted in my heart.  
4. O my beloved JESUS, when wilt thou bring me into the wine cellar of thy blessed side and make me wholly drunk with the most sacred wine, which, floweth from thy loving heart.  
5. O when, shall it be, my dearest JESU, that the flamme of thy love shall pierce and wound my heart, that I may be wholly conformable unto the.  
6. Sweet JESUS let me love thee so unfeignedly as that by force of thy love, I neither feel, see, not take comfort in any thing, but accompanying thee my afflicted Lord.  
7. My sweetest Saviour, when shall I have my full and wished repose within thy crucified arms.  
8. O sacred wounds of my IESUS, especially of his tender side, and most amorous heart, why do you not burn and consume my soul in the delightful flames of his love.    

An Oblation unto our B. Lady to say on any one of her Feasts 70. have Maries, and then every day 5. Av'es and these Prayers sollowing.  
1. O B. Virgin Mary, and eternal Queen of Angels, I offer myself unto you in all that I am, or ever shall be, beseeching you to receive me as your own.  
2. O B. Virgin, Mary, preserve me living and dying from all evil, for I am your own.  
3. O B. Virgin Mary, receive me for your own, ever govern, and protect me as your own and have mercy on my soul, when it shall part out of my body.  
4. O merciful Mother, through your holy departure, make joyful my departure, and in the hour of my death, receive my soul.   

A Prayer to Jesus Christ.  
ANima Christi sanctifica me,  
Corpus Christi salva me,  
Sanguis Christi inebria me,  
Aqua lateris Christi lava me.  
Passio Christi conforta me,  
O bone JESU exaudi me,  
Intrà tua vulnera absconde me,  
Ne permittas me separari à te,  
Ab host maligno defend me,  
In hora mortis meae voca me,  
Et jube me venire ad te,  
Ut cum Sanctis tuis laudem Te  
In saecula saeculorum Amen.  

In English thus.  
soul of Christ sanctify me,  
Body of Christ save me,  
Blood of Christ inebriate me,  
Water of Christ's side wash me,  
Passion of Christ comfort me,  
O good JESU hear me,  
Within thy wounds hid me,  
Suffer me not to be separated from thee,  
From the malignant enemy defend me,  
In the hour of my death call me,  
And bid me come to thee,  
That with thy Saints I may praise thee  
For ever and ever, Amen.    

When you pass by the B. Sacrament.  
DUlcissimum nomen Domini nostri Jesu Christi, & gloriosae Virginis Mariae Matris ejus sit in aeternum benedictum.  

In English.  
Let the B. Name of our Lord JESUS CHRIST and the glorious VIRGIN MARY, his MOTHER be blessed for ever and ever.  
And then offer your intention herein to get the pardon which is granted.    

When you take Holy water.  
Aqua benedicta, sit nobis salus, protectio & vita. Asperges me Domine hissopo, &c.  

In English.  
May this holy water be to us health, protection and life. Thou shalt sprinkle me o Lord with hissope, &c.    

How we may honour the most holy and B. Name of the most glorious Virgin Mary, by saying these 5. Verses with 5. psalms.  

1.  
matter amabilis Maria nomine,  
Multò nobilior quocunque lumine.  
Muni me miserum in tuo nomine,  
Malignis obvians tuo juvamine.  
Magnificat.   

2.  
Aurora rutilans lunáque pulchrior,  
Astris fulgentior, & luke clarior,  
Afflictum respice qui nimis crucior,  
avert jaculum hostis quo ferior.  
Ad Dominum cum tribularer.   

3.  
Regina nobilis, filia filii,  
Rosae consimilis & flori lilii,  
Refove flebiles lact consilii,  
Ruentes per dies hujus exilii.  
Retribue servo tuo.   

4.  
jesse tu congruè vocata virgula  
Immarcessibilis & sine macula,  
JESU jam florido qui regit saecula,  
Ipsa tu suggere ut solvat vincula.  
In convertendo.   

5.  
Ancilla Domini sumens tam nobilis.  
have, quod Gabriel dedit mirabilis,  
Accipe canticum servi inutilis,  
Adsis in omnibus mihi placabilis.  
Ad te levavi.   
℣. Dignare me laudare te Virgo sacrata.  
℟. Da mihi virtutem contra hostes tuos.  

OREMUS.  
Concede nos famulos tuos, quaesumus Domine Deus, perpetuâ B. Mariae Virginis intercessione, â praesenti liberari tristitia, & aeternâ perfrui laetitiâ. Per Christum Dominum nostrum. Amen.   

The 5. Verses Englished.  

1.  
O Amiable Mother o Mary hail by name,  
More noble then the light of natur's frame,  
Defend me, by your means, which way so'ere J go,  
And by your shelt'ring help, preserve me from my foe.   

2,  
Bright shining down, fairer then the moon,  
More sparkling then the stars, and brighter then the sun,  
Look on me, wretch afflicted, and tormented, so,  
As to put by those darts, my foes do at me thr'o.   

3.  
O noble queen, and daughter to thy son,  
Like to the Rose and Flower-de-Luce at noon,  
Tis milk of your good counsel, must cherish us that weep,  
Tis you that from all banished ruins, must us keep.   

4.  
You are the rod of Jesse fitly named,  
You neither whither, nor with spot are shamed,  
Pray to our Jesus, who the world does rule  
That J from bonds of sin, may save my soul.   

5.  
O handmaid of our Lord, who took the noble hail  
From wondrous Gabriel's mouth, the world's great bail  
Receive the sacred Cantick, your worthless servant sing's,  
And gracious be to me, sweet Mary in all things.     

A daily EXERCISE OF PRAYERS With weekly Meditations upon the Passion.  

IN THE MORNING. IN nomine Patris † &c. Pater: have: Credo: Confiteor: &c.  
I adore thee most blessed Trinity, & give thee thankes for all benefits bestowed upon me, especially, for my Vocation to this State, the use of Sacraments, & other Divine helps; & particularly, that thou hast preserveed me this night, wherein perhaps many have been summoned before thee, to give an account of their lives; The living O God shall bless & glorify thee, as I will this day.  
O eternal Father, to thee I offer up myself, with whatsoever I am able to do; admit O Gracious Father, these first fruits of my love, united with the merits of thy beloved son.  
O B. JESUS, I purpose through thy Grace, to walk the paths of thy H. Commandements, performing the duty of a good Christian by the practise of all virtues, especially of N. Grant O Lord, that I may do & suffer all things, according to thy Holy will.  
Come O Holy Ghost, direct, assist & comfort my distressed Soul, with thy Grace, that I may shun all Sin, especially N. I have hitherto greviously offended thee, but I will be more watchful over my ways; Help me I beseech thee in this my spiritual warfare, for thou hast promised, that I shall walk amongst Serpents & Basilisks, & trample over lions & Dragons.  
Help me also O Holy Angels & glorious Saints, thou especially O Sacred Virgin Mother, with thy chast Espouse S. JOSEPH. Protect me O angel Guardian, & ye O Holy NN. my Patrons for this day; that I fall not into the snares of Satan. But thou O my God & my All, art my chief hope; let the flames of thy Divine Love consume all evil affections in me, that I may for ever love & obey thee.   

AN OBLATION.  
O B. JESUS, in union of thy N. I offer up all my thoughts, words & deeds, purposing to practise the virtue of N. & shun the 'vice of N. beseeching thee, that all I do or suffer, may be acceptable to thee, for NN. through the mediation of my glorious Patrons NN. Amen.   

BLess me O JESU, with thy Sacred Virgin Mother † Bless me all ye Holy Saints & Angels, especially my angel Guardian, & Holy Patrons NN. †. O eternal God, Father, Son, & H. Ghost, bless † & keep me, now & for ever. Amen.   

IN THE EVENING.  
IN nomine Patris &c.  
O Most Blessed Trinity, I glorify thee with all the Saints & Angels, for all favours, at all times bestowed upon me, especially this day. ( make a survey of Gods favours to thee) Alas what thankes can I return to thee, for these, & all thy gracious benefits?  
O God who hast observed all the motions of my heart, & all my words & actions, Enlighten me, that I may know wherein I have offended thee, & what is wanting to me, that I may bewail my sins, & through thy Grace amend my life. ( Examine thy conscience through all houres & duties of that day, towards God, thy Neighbour, & thyself; considering wherein thou hast offended by thought, word or dead.) Lord be merciful to me a sinner! Behold here my God, what sins I have rendered thee for thy gracious gifts; It grieves me, that, I have offended thee; Pardon me O my God, through the across & Passion of thy dearest Son, the merits of the Sacred Virgin, & all Angels & Saints, especially NN. I purpose hereafter never more to offend thee, & to undergo all Crosses for the satisfying my transgressions against thee, & purchasing Grace, for the amendment of my life.   

AN OBLATION.  
O B. JESUS, I offer up to thee, thy N. as a propitiation for all my sins, especially of this day; Uniting therewith the merits of thy Sacred Mother, & all Angels & Saints, especially my Patrons NN. to whose protection I now & for ever commend myself.  
Bless me O JESUS &c.    

MEDITATIONS UPON THE PASSION. For every day of the week.  

SUNDAY. Washing of the Feet.  
CONS. Who washeth? God, thy creator, Redeemer & giver of all good things.  
2. Whose feet he washeth? of ignoble persons, great sinners, & his own betrayer.  
3. Why he washeth? to give example of meekness, & teach us to cleanse our souls, ere we approach his Altar.  
Affect: Oh my JESU, that I could love thee & all creatures, as I ought, & thou desirest!  
Resolve, To practise the virtue of charity & shun the 'vice of envy, in occasions best known to thyself.   

monday. Prayer in the garden.  
CONS: 1. How chest prayeth, kneeling, prostrate, & with instance: & thou how tepid.  
2. What's his prayer? That his Chalice may pass, yet with resignation to obey his Fathers will: do thou pray thus.  
3. How he sweats, blood, in great drops, in great sorrows; wilt thou rely on thy own strength?  
Affect: Oh my JESU, that I could humble myself to Thee, & all creatures for thee.  
Resolve, To practise humility & shun Pride, &c.   

TUESDAY. Mocking before Herod.  
CONS: 1. How JESUS betrayed, apprehended, & manacled, is lead to Annas, Caiphas, Pilate & Herod: Follow him in this sorrowful Pilgrimage.  
2. How he is every where falsely accused, & yet is silent; be silent too, when injured.  
3. How before Herod, he is clothed & mocked as a fool; if thou beest a Christian, imitate CHRIST'S farthel.  
Affect: Oh my JESU that I could contemn my own will for thy sake.  
Resolve, To practise Self denial, & shun self-love, &c.   

WENDESDAY. Whipping at the Pillar.  
CONS: How JESUS lead back to Pilate, is there accused as a Blasphemer, Seducer & Traitor; barrabas though a Murderer, is preferred before him, canst thou repined, when vilified?  
2. How that Innocent Body unclothed, & bound to the pillar, is whipped for thy sins: thou sin'st, & he suffers.  
3. How barbarously those Soldiers treat thy JESUS; Oh cruelty! this he suffers for thee: Bath thy heart in his saving blood.  
Affect. Oh my JESU, that I could bear all Crosses, from all persons, for the love of Thee.  
Resolve, To practise Patience, & shun Anger, &c.   

THURSDAY. Crowning with Thorns.  
CONS: 1. JESUS thus bleeding, is crowned with sharp Thorns; this Crown is instead of a Crown of Glory.  
2. How they cloath him in scarlet, put a reed in his hand for a sceptre, & then kneeling deride Him. O my JESU thou art a King indeed; reign for ever in my heart.  
3. How JESUS, thus adorned is lead forth by Pilate, & shown to the Jews, with, Behold à Man: O sad Spectacle! Yet still, they cry, Crucify Him: Oh! the heavy weight of my sins.  
Affect: Oh my JESU, that I could obey Thee, even to loss of life.  
Resolve, To practise Obedience & shun sloth, &c.   

friday. Carrying the across.  
CONS: 1. How JESUS thus derided, whipped & crwoned, goes forth carrying the across, whereon he is to be sacrificed for thy Sins.  
2. What shouts of joy the Jews make after Him, through the streets of Jerusalem; thus is Innocency despised.  
3. How the devout women meet & bewail Him: thy hard heart sheds not one tear amid these his sorrows, or for thy own sins.  
Affect. Oh my JESU, that I could abandon all sensual satisfactions for the Love of Thee!  
Resolve, To practise Temperance, & shun Gluttony, &c.   

SATURDAY. Crucifying of Jesus.  
CONS: 1. How JESUS with much pain & shane, arrived to Mount Calvary, is again unclothed, & thus all his soars are renewed: My Sins not blotted out by Repentance, shall one day be disclosed to the whole World.  
2. How they stretch thy JESUS upon the across, fastening him with nails thereunto, & then raise him up, where he hangs between two thieves: Oh what ignominy!  
3. How He there hangs for the space of three houres, reviled by Jews & Gentiles, forsaken by his Disciples, drenched with gull & vinegar, pierced to the heart with a spear, yet He preys for his Enemies: Enter, & make thy abode in that love-wounded-Heart.  
Affect: Oh my JESU that I could imitate Thee in the purity of thy Life & Doctrine.  
Resolve, To practise Modesty & shun All contrary thereunto, &c.   

A Method for Meditation.  
1. PReparation hath 3. parts.  
Presence of God, choice of matter, and Invocation.  
2. Meditation itself hath 3. parts. Consideration, Affection, and resolution.  
3. Conclusion hath 3. parts. Tanks-Giving, Oblation and Prayer.   

A Prayer before Meditation.  
O my God, my Sovereign, my creator and my All; I here most humbly prostrate myself with the profoundest adoration J am possibly capable of, before your divine Majesty, earnestly imploring à continuance of your blessings upon me, your poor needy Creature, and that you would be pleased out of your infinite bounty, by means of your holy spirit so to illuminate my understanding, inflame my will, recollect from distractions and strengthen in good resolutions all the powers of my soul, as that J may worthily, attentively and devoutly perform this sublime exercise of mental prayer J am now undertaking, to your honour and glory, the comfort of my own distressed soul, the joy of the Saints in heaven, and the edification of men on earth, thro' your mercies, the merits of my Blessed Saviour, and the inspirations of your celestial Paraclet Amen.   

A Prayer after Meditation.  
BEhold O my God, Behold, o my most patient and merciful Lord, how J have passed over this time of Meditation, and treating with thee; with how much negligence, sloth, coldness, and distraction, and with how little feeling of thy good motions within me: but thou O Lord knowest all my infirmities and Miseries and therfore J crave of thee pardon for them. J thank thee also most hearty and humbly, for all the good thoughts and suggestions, which have presented theselves to my mind, in time of this my meditation, as most holy ambassadors sent from thy heavenly Throne, to deal with me for the gaining of thy kingdom; whose blessed voices and most profitable speeches, J beseech thy divine goodness, to give me grace to imprint in my heart, and seek to put in execution, in the course of my life to come: to the end that my judgement and Damnation, be not the more grievous in respect of these thy Benefits, but rather that my life being mended thereby, and my soul stirred up to more zeal of thy service, I may be finally made partaker with thy true Children, of that eternal bliss which thou hast prepared, for such as love, fear and serve thee and yield obedience to those holy inspirations which thou sendest them for their eternal happiness, Amen.    

A TABLE Of daily Patrons, Meditations.  
Day. Patron. Meditations. Sund. H. Angels. washing feet. Mund. Apostles. Prayer in the Garden. Tuesd. Martyrs. Mocking. Wednesd. Bishops. Whipping. Thursd. Doctors. Crowning, Frid. Confessors. Carrying the across. Saturd. Virgins. Crucifying.   

virtues, vices, and Intentions.  
virtue. 'vice. Intentions. Charity, envy. For the H. church. Humility. Pride. For union of Christian Princes Self denial. Self love. For Benefactors Patience. Anger. For Religious orders. Obedience. sloth. For conversion of infidels. Temperance. Gluttony. For souls departed. modesty. Impurity For distressed persons.