Next we come to the Meditation itself, which has two or three preludes, and three or even four points for consideration. The first prelude is historical, and therefore chiefly needed when the subject for meditation is some incident in the narrative of the Gospels, &c. In the meditations which follow it is always omitted. The second prelude is local: that is, it requires us to draw a picture in the mind of some actually existing or supposable scene, in a real place. For example, of the death-bed of a sick person-of heaven, or of the last Judgment-or in meditating on our Lord's life, of some one of the many scenes described in the Gospel. The advantage of this picture is, that it fixes the mind to the particular spot, so that the imagination cannot wander, or, should it after all wander, supplies a point to which it may be at once recalled. Care, however, must be taken not needlessly to fatigue the mind with this prelude, or indeed with any other preliminary in the undertaking, for they are after all only means to an end, and different persons will find different degrees of assistance from them according to their disposition and temperament. On the other hand, they should never be entirely omitted. For, though the rules may seem many and tiresome at first, they will be very quickly acquired, and, when once learnt, will be practised with ease and advantage. The third prelude, .e., the second of the following meditations, is a prayer for some particular grace relative to the annexed meditation, as in that on the means of preparing for death," for the grace of holy dying, "let me die the death of the righteous, and let my last end be like his," &c.

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In meditating on the points after reading them, reflect chiefly on that point by which you feel your devotion most excited. But remember that the chief advantage you are to derive from meditation

consists in three things. 1. Pious affections. 2. Fervent petitions to God for all the graces necessary to salvation. 3. Firm resolutions to perform some particular acts of virtue, or to avoid some particular defect. Pious affections are inward acts of faith, or hope, or love, or sorrow, such as, O Lord I believe in Thee. I believe that Thou camest down from the bosom of the Father, and didst become flesh in the womb of the Blessed Virgin for the sake of me a most unworthy sinner. I hope and trust in Thee, in Thee only, notwithstanding all my sins, for Thou art my only Saviour. I desire to love Thee with all the affection of my heart for the immeasurable benefits Thou hast conferred upon me. Alas! Lord, I am very sorry that I have offended Thee, that I have so wickedly crucified Thee afresh with my sins, for which I do here acknowledge that I deserve now to be in hell. But have mercy, Lord, on me. Henceforth, I offer myself wholly to Thy service, and I desire to feel the same love for Thee that the holy angels feel-nay, to love Thee infinitely.

Fervent petitions are of the greatest importance in meditation, because, of all kinds of prayer, petition is most needful. Divines say that petition for the graces necessary to salvation is as generally necessary to an adult, that he may enter into the kingdom of heaven, as baptism is to an infant. And God has bound Himself absolutely to grant them "What things soever ye desire when ye pray, believe that ye receive them, and ye shall receive them." We ought, therefore, to ask for all the graces needful for us, as well as those especially suggested by our reflections, and, at all times, for these three graces in particular; first, for the pardon of our past sins, secondly, for the gift of charity,' i.e., the love of God, or strength to keep all his commandments, thirdly,

for the gift of final perseverance, and that we may for no pains of death fall from God.3

Firm resolutions should also be made in our meditations to do some good acts or avoid some particular defects, and, if we would have these effectual, we must ask God's blessing on them, grace in making and strength in keeping them.

The conclusion of the meditation is a colloquy or prayer to God, suggested by the preceding reflections. This should be made in the words-or even without any distinct words-in the thoughts which offer themselves to us at the moment. It will be found best to address ourselves at such a time to our Lord and to beg His intercession with the Father, regarding Him as Man, as our mediator, our friend, and redeemer. We should then 1st, return thanks for the lights we have received during the meditation; 2ndly, recall briefly our resolutions; 3rdly, pray to the Eternal Father through the merits of Jesus Christ, to enable us to be faithful to them.

The last act is to recommend the souls of the faithful departed, all sinners here on earth, and the whole Church to God, and to say the Lord's Prayer with this object.

In rising up to go we should call to mind some devotional thought which has much impressed us, to be remembered from time to time throughout the day, as a sort of holy flower gathered in the garden of heavenly aspirations.

For the convenience of those who may wish to use the foregoing rules, the heads of each are as follows:

The general preliminaries, choosing the subject, and reading over the Meditation as often as needful, are supposed to be already done. Then, kneeling near the spot chosen for the purpose of meditation, enter first upon the Preparation.

3 The last verse, 2 Cor. xiii., these three petitions.

may be regarded as containing 4 S. Francis of Sales.

I. PREPARATION; which contains,

1. An Act of Faith, "My God, I believe Thee present within me, and I worship Thee from my inmost soul."

2. An Act of Humility, "O Lord, I ought al

ready to be in hell on account of my sins. I am sorry that I have ever offended Thee. Have mercy, Lord, on me."

3. Prayer for Light, "Holy Father, grant me light, that I may draw fruit from this meditation."

Then say "The Lord's Prayer," with this end in view.
Having placed yourself in the right place and posture, begin
II. MEDITATION.

PRELUDE 1. The history of the subject.
2. The picture of the place.
3. Petition for particular grace.

Point i.

Point ii.

Point iii.

During each of which raise your mind to

1. Pious Affections, especially i. Acts of sorrow for past sin; ii. Acts of resignation; and iii. Acts of love.

2. Fervent Petitions for all graces necessary to salvation, and chiefly for i. Pardon for past sin; ii. The gift of charity; iii. The gift of final perseverance.

3. Firm Resolutions.

Conclude with "The Colloquy," or prayer to our Lord, suggested by the Meditation.

III. CONCLUSION; in which,

1. Return thanks for the lights given in meditation. 2. Recall to mind good resolutions.

3. Pray to fulfil them.

Recommend the souls of the Faithful Departed and all the Church to God. With this end say "The Lord's Prayer."

Rising to depart, recollect a devotional thought for the day.

MEDITATION I.

On Death.

"It is appointed unto men once to die."-HEBREWS ix. 27.

PRELUDE I. Picture yourself on your death-bed, given over, and expecting instantly to depart.

PRELUDE II. Seek grace of God in the words of the holy Psalmist, "Consider and hear me, O Lord my God; lighten mine eyes that I sleep not in death."

The first point for consideration.-What is death? The sundering of body and soul; the passing away of the spirit from its earthly tabernacle; and the breaking up of all those ties which have hitherto, since birth, subsisted between them. It is the severing of ourselves from everything which we have known through the senses. Our eyes shall no more see. Our ears shall no more hear. No more shall scents please or displease our nostrils. We shall never taste the bitter or the sweet as before again. We shall not know whether anything touches us or not, as heretofore, any more again for ever. That whole system of visible and sensible things in which we have lived, that great source of pleasure and pain, of joy and sorrow, of weal and woe, which has been our very atmosphere, becomes by death nothing to us, and we nothing to it except in the way of remembrance! 1. No more henceforth shall you behold the sunrise or the sunset; no more feel the changing seasons, the joyous spring, the genial summer, the fruitful autumn, and the hospitable winter; no more greet those you love, no more take an interest,