THE LITTLE MANVEL OF THE POOR MAN'S DAILY DEVOTION Collected out of several pious and approved Authors.  
By W. C.  
Piety is profitable for all things: having promise of the life that now is, and of that to come.  1. ad Titum 4.8. 
And are to be sold at Mr GONTIERS Libraire Juré before our B. Lady's Church door.  
PRINTED AT PARIS. By VINCENT DV MOUTIER, M.DC.LXIX.   

THE EPISTLE DEDICATORY.  
DEAR Catholic Brethren who by God's order and disposition are to gain your livelihood by honest labour and industry; to you principally is this short method of devotion addressed: for although they whom the Divine Providence has placed in a higher condition in this world, are more plentifully furmisht with books and other helps for their instrucction; yet the goodness of God is so great, as to accept your faithful endeavours according, to your capacity; and so as you love and serve him Religiously in your several vocations here upon earth, your reward will be equal with theirs in Heaven. Great are the prerogatives of the poor: who was poorer than Lazarus, who lay at the gate of the rich Glutton full of sores and ulcers, suffering hunger, cold, and all kind of necessity? Yet his patience and conformity to the Divine will in those his afflictions, obtained him the glory to be canonised by jesus-christ himself, while the same presumptuous rich Man, clad in purple garments, and gloriing in his abundant wealth, and temporal felicity, was cast down into those horrid flames, where he shall never cease to be tormented.  
Whoever will enter in at Heaven gate must stoop very low: the greatest Princes if they pretend to Eternal riches, must become like you, poor upon Earth, at least in affection: Blessed are the poor of spirit, for theirs is the kingdom of Heaven: Yea the richest Emperors Carry no more with them out of the world than the poorest beggar. When S. john Baptist sent his Disciples to our Blessed Lord to inform themselves, whither he were the Messiah, or no; one of the marks he gave them whereby to prove himself to be truly so, was, that the poor received the Gospel, which shown that his Divine goodness had the poor in recommendation.  
Since then by these passages and many more which are found amongst the sacred oracles of our Divine Master; Yea since by his own life and example we are taught how grateful the poor are to him, and with what difficulty the rich enter into the kingdom of Heaven; you who are poor aught to comfort yourselves in your poverty, and rest assured, that if God had foreseen that riches would have more conduced to your salvation, he would have given you abundance, since it was as easy to his infinite power to have made you the richest Princes, as the poorest artisans. Bless then God's goodness in your poverty, love him fervently, serve him faithfully; believe that his design in making you poor, was to render your salvation more easy, since those who have great possessions, like the young man in the Gospel forsake them with as great anxiety. Farewell and in your prayers remember.  
Your truly affectionate and dear well wishing Countryman. W. C.   

AN ADVERTISEMENT.  
DEAR Christian Reader, you are to observe that in this little Manuel of devotion, besides vocale prayer, you will find intermixed several other pious exercises for the holy employment of a virtuous soul: as spiritual cogitations where upon happily to busy her mind either by day or night as best occasion shall be offered. Spiritual advices. Pious reflections, as well for the embracing virtue, as for flying vice; and may be used also for the subject of so many profitable meditations, by such as have leisure and disposition for it. An Exercise also for practising the acts of the most necessary virtues. Holy Maxims pronounced by Jesus Christ; and how different they are from the maxims of the world. Aspirations, and jaculatory prayers. Brief Meditations for each day in the week. And finally a profitable Exercise containing a preparation to death, with the Recommendation of the soul in english: all which may serve for pious entertainment of the virtuous soul with pleasing and profitable diversity of piously employing her solitary thoughts according as time and leisure shall give occasion, respectively to make use of them for the greater increase of true piety and devotion.   


The sum of the Christian Catholic faith.  
I Believe in God the Father Almighty, Creator of Heaven and earth.  
And in Jesus Christ his only son our Lord.  
Who was conceived by the holy Ghost, borne of the Virgin Mary.  
Suffered under Pontius Pilate, was crucified, dead and buried.  
He descended into Hell the third day he risen again from the dead.  
He ascended into Heaven, and sitteth at the right hand of God, the Father Almighty.  
From thence he shall come to judge the quick, and the dead.  
I believe in the Holy Ghost.  
The holy Catholic Church, the communion of Saints.  
The forgiveness of sins.  
The resurrection of the body.  
And life everlasting Amen.   

Our Lord's Prayer.  
OUR Father which art in Heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in Heaven. Give us this day our daily bread. And forgive us our Trespasses, as we forgive them that trespass against us. And lead us not into temptation. But deliver us from all evil. Amen.   

The Angelical salutation.  
HAIL Marry full of grace, our Lord is with thee blessed art thou amongst women. And blessed is the fruit of thy womb, Jesus.  
Holy Marie Mother of God pray for us sinners, now, and in the hour of our death Amen.   

The ten Commandments.  
I am the Lord, thy God etc.  

1. Thou shalt have no other Gods before me.  
2. Thou shalt not take the name of God in vain.  
3. Remember to keep holy the Sabbath day.  
4 Honour thy Father, and thy Mother.  
5. Thou shalt not kill.  
6. Thou shalt not commit Adultery.  
7. Thou shalt not steal.  
8. Thou shalt not bear false witness against thy neighbour.  
9 Thou shalt not desire thy neighbour's wife.  
10. Thou shalt not covet thy neighbour's goods.    

The seven Sacraments.  

1. Baltisme. Math. 28.  
2. Confirmation. john. 7.  
3. Eucharist. Math. 29.  
4. Penance. john. 20.  
5. Extreme Unction. james 5.  
6. Holy order. Math. 26.  
7. Matrimony. Math. 29.    

Three Theological virtues.  

1. Faith.  
2. Hope.  
3. Charity.    

Four Cardenal virtues.  

1. Prudence.  
2. Justice.  
3. Temperance.  
4. Fortitude.    

Seven gifts of the holy Ghost.  

1. Wisdom.  
2. Understanding.  
3. Counsel.  
4. Fortitude.  
5. Knowledge.  
6. Godliness.  
7. The fear of our Lord.    

Twelve fruits of the Holy Ghost.  

1. Charity.  
2. Joy.  
3. Peace.  
4. Patience.  
5. Benignity.  
6. Goodness.  
7. Longanimity.  
8. Mildness.  
9 Faith.  
10. Modesty.  
11. Continency  
12. Chastity.    

The Precepts of Charity.  
Thou shalt love the Lord thy God, with thy whole hart, and with thy whole soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.   

The Commandments of the Church.  

1. To keep certain appointed days holy, without servile works, and hearing Mass.  
2. To keep fast and abstinence, certain days appointed.  
3. To pay tithes to the Pastor of the Church.  
4. To Confess to their Pastor, at least once a year; or to an other with his licence.  
5. To receive the blessed Sacrament at Easter, or there about.   
To which many do adjoin, not to marry at certain times forbidden; nor within certain degrees; nor privately without witness.   

The works of mercy corporal.  

1. To feed the hungry.  
2. To give drink to the thirsty.  
3. To clothe the naked.  
4. To visit, and ransom the Captives.  
5. To harbour the harbourless.  
6. To visit the sick,  
7. To bury the dead.    

The works of mercy spiritual.  

1. To correct the sinner.  
2. To instruct the Ignorant.  
3. To counsel the doubtful.  
4. To comfort the sorrowful.  
5. To bear patiently injuries.  
6. To forgive all wrongs.  
7. To pray both for the quick, and the dead.    

The eight Beatitudes.  

1. Blessed are the poor in spirit: for theirs is the kingdom of Heaven.  
2. Blessed are the meek: for they shall possess the Land.  
3. Blessed are they that mourn: for they shall be comforted.  
4. Blessed are they that hunger and thirst, for righteousness; for they shall be filled.  
5. Blessed are the merciful: for they shall find mercy.  
6. Blessed are the clean of hart: for they shall see God.  
7. Blessed are the peacemakers: for they shall be called the children of God.  
8. Blessed are they that suffer persecution for righteousness sake: for theirs is the kingdom of Heaven.    

The 5. senses of the body.  

1. Sight.  
2. Smelling.  
3. Hearing.  
4. Tasting.  
5. Touching.    

The 3. faculties of the soul.  

1. Memory.  
2. Understanding.  
3. and Will.    

The office of Christian justice.  
To decline from evil, or sin: and to do good, or the duty of Justice.   

Of sin.  
Sin is double. Original, or Actual. Mortal, or Venial.   

7 Capital sins, commonly called mortal, or deadly sins.  

1. Pride  
2. Coveteousnesse.  
3. Lechery.  
4. Wrath  
5. Gluttony.  
6. Envy.  
7. Sloath.    

The 7 contrary virtues.  

1. Humility.  
2. Liberality.  
3. Chastitv.  
4. Meekness.  
5. Astinence.  
6. Patience.  
7. Devotion.    

6 Sins against the Holy Ghost.  

1. Presumption of God's Mercy.  
2. despair.  
3. Impugning truth, more freely to sin.  
4. Enuiing an other man's spiritual good.  
5. Obstination in sin. To die in final Impenitency.    

4. Things crying to Heaven for vengeance  

1. Wilful murder.  
2. Sin of Sodom.  
3. Oppression of the poor Widows and fatherless.  
4. Defrauding Labourers of their wages.    

9 Ways of being accessary to an other man's sin.  

1. By Counsel.  
2. by commandment.  
3. by Consent.  
4. by Provocation or Leading others.  
5. by praise or flattery.  
6, by concealing the faulty.  
7. by partaking.  
8. by holding our peace, and not speaking unto such as be Under our charge.  
9 by dissembling, or not finding fault, or hindering when we may, or have charge.    

3. Kind's of good works.  

1. Alms deeds, or works of mercy.  
2. Praying.  
3. Fasting.    

3. Evangelicall Counsels.  

1. Voluntary poverty.  
2. perpetual Chastity.  
3. Entire Obedience.    

The 4. Last things.  

1. Death.  
2. Judgement.  
3. Hell.  
4. Heaven.     

THE LITTLE MANUEL OF THE POOR MAN'S DAILY DEVOTION. Containing several exercises of piety; as time and fit occasion may require.  

An exhortation to prayer.  
ST Thomas gives this solid reason for the great necessity of prayer; that God by his Divine order and Providence, from all Eternity hath determined to bestow upon souls, what in time he affords them by prayer: as also that thereby he hath measured the salvation, the conversion, and perfection of souls. For even as he hath disposed that by ploughing and cultivating the ground he affords us abundance both of bread and wine, and other necessaries for the life of Man: so hath his Divine disposition ordained to communicate his graces and heavenly gifts to our souls, by this good means of holy prayer. For to receive of him, he first requires, that we should ask; 
Math. 7.  to find, that we should seek; and that we knock before the door be opened to let us in So that prayer is the proper means, and conduit whereby God supplies our necessities, relieves our poverty, and replenisheth us with grace and benefits.  
By this we see our great necessity of betaking ourselves unto prayer; which is compared by the holy Fathers to jacob's Ladder reaching from Earth to Heaven, 
Gen. 28.  and the Angels descending and ascending thereby. S. Augustin calls prayer, the key of Paradise, which opens to all the treasure of God: oratio justi, clavis est coeli; ascendit precatio, & descendit Dei miseratio. Yea; prayer is to the soul as is bread to the body, saith he; all men have as much need of prayer, saith S. Chysost. as plants have of water; nor is it possible for us to bring forth the fruits of piety, saith this great saint, unless our hearts be well watered with prayer.   

A Morning exercise of holy prayer.  
YOU awakeing in the morning, endeavour to raise up your first thoughts to God with thanks giving for preserving you that night, and affording you the good beginning of a new day, wherein to labour for his glory, and for your own salvation, by the amendment of your life, and better serving his Divine Majesty.  
You having now taken sufficient rest, and your usvall repose, being hindered by no just cause, nor indisposition; but if it be mere sloth and slugishnesse which would rob you of precious time (whereof for every moment we must give exact account to God) than endeavour, to surmount all sinful sloth, by offering that act of mortification to God, as your first fruits of that new day, most justly due to him: and immediately raising up yourself, making the sign of the holy cross, say.  
In the name of our Lord Jesus Christ crucified I do rise; he bless me, govern me, and confirm me in all good works, this day and ever more. And after this mortal life bring me to life everlasting. Amen.  
Here make to God a morning oblation of all your thoughts, words, and deeds of that day. And in particular resolve carefully to avoid that sin to which you find yourself daily most subject to fall into.  
You being now made ready, and kneeling down devoutly in your place of prayer before a Crucifix, or some devout picture, thereby the better to fix your thoughts upon piety: there humbly adore the Divine presence of God; acknowledge your own vileness, and render him most humble thanks for all his gracious benefits. Crave humbly his grace to preserve you that day from all sin, and to enlighten your Understanding to know his blessed will, and his divine help to perform the same.  
Come holy Ghost replenish the hearts of the faithful, and kindel the fire of thy divine love in them.  
Illuminate our minds, o Lord, we beseech thee, with the light of thy clearness, that we may see what we ought to do, and have power to accomplish those things which be rigtfull; through Christ our Lord. Amen.  
Prevent, we beseech thee, o Lord, our actions by thy holy spirit assisting, and in helping forward: prosecute them, that all our prayers and works may begin always from thee: and begun by thee, may so be ended. Through Lord Jesus our merciful Redeemer. Amen.  
Our Father etc. Hail Mary. etc. I believe in God etc. All as above.  
I Confess me to Almighty God. To the blessed Virgin S. Marry. To the blessed S. John Baptist. To the holy Apostles S. Peter, and S. Paul, and to all the Saints in Heaven, that I have grievously sinned, in thought Word and deed. Through my fault. Through my fault, through my most grievous fault. Therefore I Beseech the blessed Virgin Marie, blessed S. Michael the Archangel, blessed S. John Baptist: the holy Apostles S. Peter and S. Paul, and all the Saints in Heaven ro pray unto our Lord God for me.  
Almighty God have mercy upon us, and all our sins being forgiven he bring us to everlasting life. Amen.  
Almighty and merciful Lord, give unto us pardon, absolution an remission of all our sins. Amen.  
Vouchsafe O Lord, to keep us this day without sin; be merciful unto us, let thy mercy O Lord, be upon us, even as we have our trust in thee. O Lord hear my prayer; and let my cry come to thee.  
O Father Almigthy, who hast brought us to the beginning of this new day, save us by thy power; to the end that we fall not this day into sin: but that our words, our thoughts, and works may be directed to execute thy justice, through our Lord Jesus Christ. Amen.   

A devout recommendation to be used every morning.  
I Adore, bless, and glorify thee, O holy Trinity, God Omnipotent, Father, Son, and Holy Ghost. Behold I offer myself to thy Divine Majesty. Take from me, I beseech thee, and from all faithful Christians what soever displeaseth thee; and give unto us that which is grateful in thy sight; and grant that we may become such as we are commanded to be.  
I recommend unto thee O Lord my soul, my body, my wife, my children, my Father and Mother, my brothers and sisters, my kindred and benefactors, friends and enemies, and all those who have recommended themselves to my prayers; or for whom I am bound to pray. I commend unto thee the holy Catholic Church; grant O Lord that every one may know thee, that all may worship, honour, and reverence thee, all may love thee, and likewise be beloved of thee. Those who err reduce and bring again into the way. Destroy all false sects and heresies; convert all to the true faith grant O Lord thy peace; let thy holy will de donne; comfort, and help all who are in tribulation, and misery, as well Spiritual, as corporal. Grant O Lord unto the living grace, and to the faithful souls departed mercy and everlasting rest.   

A recommendation to God.  
INto the hands of thy infinite mercy, O Lord, I commend my soul and body, my senses, my words, my counsels, my thoughts, my works, and all my actions, with all the necessites of my body and soul, my conversation, my death, and resurrection with thy Saints, and happy elect. Amen.   

A recommendation of ourselves to the blessed Virgin Mother of God. To the Angels and Saints, out of S. Augustin, ch. 40. of his medit.  
O Marry Mother of God, our Lord and Saviour Jes. Christ, thou sacred and unspotted Virgin, vouchsafe to make intercession for me unto him who made thee a worthy temple for himself to inhabit. O S. Gabriel, S. Raphael, O holy quires of Angels, and Archangels, of Patriarches and Prophets, of Apostles, and Evangelists, of Martyrs and Levits, of Monks and Virgins, and all such as have lived righteously. I beseech you (even for his sake by whom you have been elected, and in whose contemplation you have so much delighted, that you will be pleased to pray for me a poor sinner, unto him our God, that I may be delivered from the furious jaws of the infernal Fiend, and from that death which shall never have end. Amen.   

A devout Prayer to our Lord jesus.  
O My divine and most merciful Redeemer Jesus son of God, and of the glorious Virgin Marie, who dying for all mankind, and me; the third day didst rise again. I beseech thee, dear Lord, have mercy on me, a vile and wretched sinner, but yet thy creature; and for thy bitter Passion, save and keep me from all perils bodily and ghostly, and specially from all things that may turn to thy displeasure. And with all my hart I thank thee, most merciful Lord, for the many mercies thou hast showed me in the great dangers I have past both in body and soul; and as thy grace and endless goodness hath always kept and saved me, from the hour of my birth until this day: so Lord, I beseech thee, that thy mercy may continue my safety. And for my many offences, and great ingratitudes of my sinful life, I humbly ask mercy. And for that I cannot lead such a life, as it becometh thy servant, I humbly prostrate and cry: God be merciful to me a most wretched sinner. And I humbly thank thee, most gracious Lord, for the multitude of Divine benefits, which thou hast more largely bestowed on me, then upon many others, who have much better deserved them, than I. Wherefore most gracious Lord, I humbly thank thee, rendering all honour and praise to thy holy name: who livest and reignest one God, world without end. Amen.   

A Prayer to persever in goodness.  
GRant, O Lord Jesus, that I may persever in good purposes, and in thy holy service until my death: and that I may now, this present day perfectly begin; for it is nothing that hitherto I have done.   

A Prayer to our Angel guardian  
O Angel of God, who art my keeper, illuminate, guard, rule and govern me this day by the supernal piety committed to thee. Amen.  
O Lord bless us, and defend us from all evil, and bring us to eternal life. And the souls of the faithful, through the mercy of God, rest in peace. Amen.   

A blessing.  
THe peace of our Lord Jesus Christ, the virtue of his sacred holy passion, the sign of the holy cross, the integrity and great humility of the blessed Virgin Mary, the blessing of the glorious Saints, the keeping of the happy Angels, and the suffrages of all the chosen of God, be with me, and between me and all mine enemies, now and in the hour of my death, sweet Jesus. Amen.  
The Almigthy and merciful God, the Father, Son, and Holy Ghost bless and keep us now, and evermore.   

When at morning, noon, and evening you hear the Ave Mary bell to ring, say.  
THe Angel of God declared unto Mary, and she conceived of the Holy Ghost. Hail Marry full of grace, etc.  
Behold the handmaid of our Lord, be it unto me according to thy word.  
Hail Marry full of grace, etc.  
And the word was made flesh, and dwelled in us. Hail Marry full of grace, etc.   

The Prayer.  
VOuchsafe, we beseech thee O Lord, to power forth thy grace into our hearts, that we who know the incarnation of Christ thy son; the Angel declaring it, may be brought by his holy Cross and Passion unto the glory of his Resurrection, through the same Christ our Lord Amen. The souls of the faithful, through the mercy of God, rest in peace Amen.  
Be mindful to say this holy devotion thrice every day. In the morning, in grateful memory, and adoration of that divine Mystery of the glorious Resurrection of our Redeemer jesus Christ.  
At midday, in memory and adoration of his bitter death and Passion.  
And at the Evening, in memory and adoration of the Incarnation of the son of God in the womb of the pure and immaculate ever Virgin.   

Certain general advertisments much conducing to Christian perfection.  
Think often upon the moment of this life whereon depends Eternity.  
Call frequently to mind, that thou art placed in this world for no other end, but that, by serving God to save thy soul.  
Remember that thou art always in the presence of God, and raise often thy hart unto him.  
Observe not the imperfections of other persons; but think rather of mending thy own.  
Judge rashly of no body, nor give any willing care unto the detractor.  
Let no dryness nor barrenness in devotion cause you to omit any accustomed exercise of piety.  
Do all your actions with a pure intention for the glory of God.  
When you hear the clock to strike, stir up sorrow for your sins; beseeching God to have mercy on your soul at the dreadful hour of death.  
Be not singular in your exterior devotion, lest some inward vanity may outwardly appear thereby.  
Neglect not divine inspirations which God shall give for the amendment of your most habitual and daily sins.  
When you are assaulted with any dangerous temptation, cross your hart, in token that you humbly crave God's grace, and disavow the sin which that ill thought suggests to you  
Be not forward to contradict others: and if you be contradicted, grow not angry thereat; but only mildly make answer: that so is your opinion.  
Remember that there is but one Heaven, which, if we seek it in this world, we shall not find it in the other.  
Virtue and true resignation to the will of God, consists not in words, but in real deeds and actions.   

An Evening Exercise for Prayer before bed.  
IT being now time for your repose; retire yourself to the place of prayer; and in the presence of God, devoutly upon your knees there adore his divine Majesty; acknowledging your own unworthiness: render him most humble thanks for all his gracious benefits; beseech him to preserve you that night from all sin. And fixing the interior sight of your soul upon God's infinite greatness and Majesty, and upon your own baseness, abjection, and indignity; say as in the morning Exercise.  
In the name of the Father, and of the Son, and of the Holy Ghost Amen.  
Blessed be the holy, and undevided Trinity, now and for ever more Amen.  
Our Father etc. Halle Mary etc. I believe in God etc. I confess me to Almigthy God etc. all as in the morning prayer.  
Almighty God have mercy upon us and all our sins being forgiven; bring us to everlasting life. Amen.  
Omnipotent and merciful Lord, give unto us pardon, absolution, and remission of all our sins. Amen.  
I most humbly thank thee, my great God, who hast created me of nothing, and redeemed me with thy precious blood; made me a member of the Catholic Church, and graciously provided for me all necessaries both for body and soul.  
For all which, as also for thy so frequent heavenly inspirations, Sacraments, and sacrifices; as also for so many other means for my salvation; from the bottom of my hart and with all the powers of my soul, I render thee, my loving God, most humble thanks: beseeching all the holy Quires of Angels, and all the blessed Saints in thy celestial kingdom, that they vouchsafe to supply my deficiency in praising, adoring, magnifying, and extolling this thy great mercy and infinite goodness owards me.  
Almighty and everlasting God, I yield thee most hearty thanks for that thou hast vouchsafed of thy great mercy and goodness to preserve me this day from all evil. And I also beseech thee for thy bitter death and passion most mercifully to forgive me, a wretched sinner, all my offences; which I have this day committed, by thought, word, and deed, and hereafter to preserve and keep me from all danger, as well of body, as of soul; to the end I may rise again in health to praise thy glorious name, and joyfully to serve thee in thanksgiving with a chaste body and clean hart Amen.  
O Lord God, and my heavenly Father; for as much, as by thy divine ordinance, the night approacheth, and time requireth that we give ourselves to bodily rest. I yield unto thee most hearty thanks for thy great love, vouchsafing to preserve me this day from the danger of all enemies, to give me my health, to feed me, and afford me all necessaries for the comfort of this my mortal life. I most humbly beseech thee, for thy blessed son Jesus his sake, that thou wilt mercifully forgive me all that I have this day committed against thy fatherly goodness by thought, word, or by deed; and that thou wilt vouchsafe to shadow me this night under the safe wings of thy Almigthy power, and defend me from Satan, and all dangerous assaults; that neither he, not any of his ministers have power either over my body or soul. But that, although my body enjoyeth sleep, yet my soul may watch unto thee, delight in thee, and ever more praise thee; that when the comfortable light of the day returneth according to thy good appointment, I may rise again with a faithful soul and undefiled body; and so afterwards behave myself all my life according to thy blessed will and commandment, by casting away the works of darkness, and putting on the armour of light, that men seeing my good works may be moved to glorify thee, my heavenly Father, who with thy only begotten son our loving Saviour, and the holy Ghost livest and reignest one true and everlasting God, world without end Amen.   

A Prayer to our B. Lady and to her divine Son.  
O Benign and merciful Virgin Mother, most meek, most mild and gracious, obtain for us, O B. Lady, grace and strength to withstand and overcome all our enemies ghostly and bodily, visible and invisible: that after the course of this short life, we may by thy gracious help attain everlasting life in the kingdone of Heaven, where we may with thee, O Virgin, ever more dwell, and with all the holy Angels, Archangels, Patriarcks and Prophets, Apostles, and Martyrs, Confessors, and Virgins, worship, glorify, and magnify our divine Redeemer, and thee, O sacred Virgin, in everlasting bliss without end Amen.  
O Lord Jesus Christ, the glory of the Father, the orient beauty of eternal light, and bright mirror without spot or deformity; I humbly beseech thee by thy sacred divinity to grant me this night chastity of mind, cleanness of hart, simplicity of spirit, and sincere purity of body and soul.  
O sweet and most merciful Jesus, mortify in me all vices, and disordered motions, and unruly passions: take away from me whatsoever is unlawful, inordinate or unpleasing in thy sight; and give me a hart according to thine own, right, simple, pure and godly; and deliver and keep me from all sin.  
O most loving Jesus, I offer unto thee my body, my senses, and all the powers of my soul, and whatsoever I am, to be moderated; kept, governed, and possessed by thee.  
O good Jesus preserve me from all vicious, vain, and proud cogitations, unchaste affections; grant that I may sincerely seek thee alone, and that in thee only I may take my rest. Amen.   

A Prayer to our good Angel.  
O Blessed Angel, who art my keeper, deefnd, aid, and guard me from all invasions, and assaults of the devil, wheresoever I be, either waking or sleeping; drive away from me all the temptations of Satan, and thou by thy prayers obtain at the hands of the Almighty that he may have no place in me. Amen.   

A brief examen of Conscience before going to bed.  
FIrst place yourself in the presence of God. Crave his grace that you may call to mind such sins as you have committed that day.  
2. Examen wherein you have offended God, from whom you have received so many gracious benefits.  
3. Detest your sin, and be heartily sorry for having offended so good and so loving a God.  
4. Make a full and firm purpose to sin so no more, with hope in God's mercy, and Christ's merits to obtain pardon, resolving to confess, and to do your penance for the same.  
Finally we must endeavour to put ourselves in that state wherein we would gladly be found at the hour of our death, by producing the holy acts of Faith, of Hope, of Charity, and of true Contrition for all our sins; by this or some such like act of true hearty Contrition as followeth.   

An Act of Contrition.  
MY God, my Saviour, and my Judge, I repent with my whole hart and soul for having offended thee who art infinitely good, and souverainly loving and amiable. therefore hencefourth I will love and honour thee above all things whatsoever: and most firmly purpose (thy holy grace assisting me) never mortally to offend thee; but to confess, and perform my imposed penance; confiding in thy infinite mercy, and in the sacred merits of the bitter death and Passion of thy dear beloved son Jesus, my divine Redeemer, that thou wilt graciously forgive me.  
These 7. Penitential Psalms of David, are not placed here as part of the evening prayer before bed. But that after the act of contrition you may take one or more of them, most moving you to repentance for sin; according to each one's leisure, and devotion.  
Antiph. Remember not Lord our, or our parents sins, neither take vengeance of our offences.   

King David his seven penitential Psalms showing his great grief and sorrow after he had sinned with Bersabee.  

Psal. 6.  
LOrd rebuke me not in thy fury: nor chastise me in thy wrath.  
Have mercy on me, O Lord, because I am weak: heal me Lord, because my bones be troubled.  
And my soul is disquieted exceedingly: but thou, O Lord, how long?  
Turn thee, O Lord, and deliver my soul: save me for thy mercy.  
Because there is not in death that is mindful of thee: and in hell who shall confess to thee?  
I have laboured in my mourning, I will every night wash my bed: I will water my couch with tears.  
Mine eye is troubled for fury: I have waxed old among all mine enemies.  
Depart from me allyee that work iniquities: because our Lord hath hard the voice of my weeping.  
Our Lord hath hard my petition: our Lord hath received my prayer.  
Let all my enemies be ashamed, and very sore troubled: let them be converted, and ashamed very speedily.  
Glory be to the Father and to the Son, etc.   

Psalm 31.  
BLessed are they whose iniquities are forgiven: and whose sins be covered.  
Blessed is the man, to whom our Lord hath not imputed sin: neither is there guile in his spirit.  
Because I held my peace, my bones are inveterated: whilst I cried all the day.  
Because day and night thy hand is made heavy upon me: I am turned in my anguish, while the thorn is fastened.  
I have made my sin known to thee: and my injustice I have not hid.  
I said, I will confess against me my injustice to our Lord: and thou hast forgiven the impiety of my sin.  
For this shall every holy one pray to thee, in time convenient.  
But yet in the overflow of many waters; they shall not approach to him.  
Thou art my refuge from tribulation which hath compassed me: my joy, deliver me from them that compass me.  
I will give thee understanding, and will instruct thee in the way that thou shalst go: I will fasten mine eyes upon thee.  
Do not become as a horse and mule, which have no understanding.  
In bit and bridle bind fast their jaws, that approach not to thee.  
Many are the scourges of a sinner: but mercy shall compass him that hopeth in our Lord.  
Be joyful in our Lord, and rejoice ye just: and glory all ye right of hart.  
Glory be to the Father etc.   

Psalm 37.  
LOrd rebuke me not in thy fury: nor chastise me in thy wrath.  
Because thy arrows are fastened in me: and thou hast confirmed thy hand upon me.  
There is no health in my flesh in respect of thy wrath: my bones have no peace in respect of my sins.  
Because mine iniquities are gone over my head: and as a heavy burden are become heavy upon me.  
My scars are putrid and corrupted: because of my foolishness.  
I am become miserable, and made crooked, even to the end: I went sorrowful all the day.  
Because my loins are filled with illusions: and there is no health in my flesh.  
I am afflicted, and am humbled exceedingly: I roared for the groaning of my hart.  
Lord before thee is all my desire, and my groaning is not hid from thee.  
My hart is troubled, my strength hath forsaken me: and the light of mine eyes, and the same is not with me.  
My friends and my neighbours have approached and stood against me.  
And they that were near me, stood far of, and they did violence, who sought my soul.  
And they that sought me evils, spoke vanities, and meditated guiles all the day.  
But I as deaf did not hear: as one dumb not opening his mouth.  
And I became as a man not hearing; and not having reprehension in his mouth.  
Because in thee, O Lord, have I hoped: thou shalst hear me, O Lord, my God.  
For I have said; lest sometimes my enemies rejoice over me; and whilst my feet are moved they speak great things upon me.  
Because I am ready for scourges: and my sorrow is in my sight always.  
Because I will declare my iniquity, and will think for my sin.  
But mine enemies live, and are confirmed over me: and they are multiplied that hate me unjustly.  
They that repay evil things for good, did back by't me: because I followed goodness.  
Forsake me not, O Lord my God, depart not from me.  
Incline unto my help, O Lord God of my salvation.  
Glory be to the Father etc.   

Psalm 50.  
HAve mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquities.  
Wash me hencefourth from my iniquity; and cleanse me from my sin.  
Because I do know my iniquity: and my sin is always against me.  
To thee only have I sinned, and have done evil before thee: that thou mayst be justified in thy words, and mayst overcome when thou art judged.  
For behold I was conceived in iniquities: and my mother conceived me in sin.  
For behold thou hast loved truth: the uncertain and hidden things of thy wisdom thou hast made manifest to me.  
Thou shalt sprinkle me with hyssop, and I shall be cleansed: thou shalst wash me, and I shall be made whiter than snow.  
To my hearing thou shalst give joy and gladness: and humbled hearts shall rejoice.  
Turn away thy face from my sins: and blot out all my iniquities.  
Create a clean hart in me, O God: and renew a right spirit in my bowels.  
Cast me not away from thy face: and thy holy spirit take not away from me.  
Render unto me the joy of thy salvation: and confirm me with a principal spirit.  
I will teach the unjust thy ways: and the impious shall be converted unto thee.  
Deliver me from bloods, O God, the God of my salvation: and my tongue shall exalt thy justice.  
Thou O Lord, shalt open my lips: and my mouth shall declare thy praise.  
Because if thou wouldst have had sacrifice, I had verily given it: with whole-burnt-offerings thou wilt not be delighted.  
A sacrifice to God, is an afflicted spirit: a contrite and humble hart, O God, thou wilt not despise.  
Deal favourably, O Lord, in thy good will with Zion: and let the walls of Jerusalem be built up.  
Then shalt thou accept sacrifice of justice, oblations and whole-burnt-offerings: then shall they lay calves upon thine altar.  
Glory be to the Father, etc.   

Psalm 101.  
O Lord hear my prayer, and let my cry come unto thee.  
Turn not away thy face from me: in what day soever I am in tribulation, incline thine ear to me.  
In what day soever I shall call upon thee: hear me speedily.  
For my days have vanished as smoke: and my bones are withered as a dry-burnt firebrand.  
I am smitten as grass, and my hart is withered: for I have forgotten to eat my bread.  
For the voice of my groaning, my bonne hath cleaved to my flesh.  
I am become like a pelican of the wilderness; I am become as a night raven in the house.  
I have watched, and am become as a sparrow; solitary in the house top.  
All the day did my enemies upbraid me: and they that praised me, swore against me.  
For I did eat ashes as bread: and mingled my drink with weeping.  
At the face of the wrath of thy indignation; for that lifting me up thou hast thrown me down.  
My days have declined as a shadow: I am withered as grass.  
But thou, O Lord, endurest for ever: and thy memorial in generation and generation.  
Thou rising up, shalt have mercy on Zion, for the time is come.  
Because the stones thereof have pleased thy servants: and they shall have pity on the earth thereof.  
And the Gentiles shall fear thy name, O Lord; and all the Kings of the Earth, thy glory.  
For our Lord hath builded Zion: and he shall be seen in his glory.  
He hath had respect to the prayer of the humble: and he hath not despised their petition.  
Let these things be written in an other generation: and the people that shall be created shall praise our lord.  
Because he hath looked fourth from his high holy place: our Lord from Heaven hath looked upon the earth.  
That he might hear the groan of the fettered: that he might lose the children of them that are flain.  
That they may show fourth the name of our Lord in Zion: and his praise in Jerusalem.  
In the assembling of the people together in one, and kings to serve our Lord.  
He answered him in the way of his strength: show me the fewness of my days.  
Call me not back in the half of my days: thy years are unto generation and generation.  
In the beginning, O Lord, thou hast founded the earth: and the Heavens are the works of thy hands.  
They shall perish, but thou art permanent: and they shall all wax old as a garment.  
And as a vesture thou shalst change them, and they shall be changed: but thou art the self same, and thy years shall not fail.  
The children of thy servants shall inhabit: and their seed shall be directed for ever.  
Glory be to the Father, etc.   

Psalm 129.  
FRom the depths I have cried to thee, O Lord: Lord hear my cry.  
Let thine ears be intent, to the voice of my petition.  
If thou shalt observe iniquities, O Lord; Lord who shall sustain it?  
Because with thee there is propitiation: and for thy law I have expected thee, O Lord.  
My soul hath expected in his word: my soul hath hoped in our Lord.  
From the morning watch even until night, let Israel hope in our Lord.  
Because with our Lord there is mercy: and with him plentiful redemption.  
And he shall redeem Israel, from all his iniquities.  
Glory be to the Father, etc.   

Psalem 142.  
LOrd hear my prayer: with thine ears receive my petition in thy truth: hear me in thy justice.  
And enter not into judgement with thy servant because no man living shall be justified in thy sight.  
Because the enemy hath persecuted my soul: he hath humbled my life in the Earth.  
He hath set me in obscure places, as the dead of the world: and my spirit is in anguish upon me, with in me my hart is troubled.  
I was mindful of old days, I have meditated in all thy works: in the facts of thy hands did I meditate.  
I have stretched forth my hand to thee: my soul is as earth without water unto thee.  
Hear me quickly, O Lord: my spirit hath fainted.  
Turn not away thy face from me: and I shall be like to them that descend into the lake.  
Make me hear thy mercy in the morning: because I have hoped in thee.  
Make the way known to me, wherein I may walk: because I have lifted up my soul to thee.  
Deliver me from mine enemies, O Lord, to thee I have fled: teach me to do thy will, because thou art my God.  
Thy good spirit will conduct me into the right way: for thy name's sake O Lord, thou wilt quicken me in thy equity.  
Thou wilt bring forth my soul out of tribulation: and in thy mercy thou wilt destroy mine enemies.  
And thou wilt destroy all, that afflict my soul: because I am thy servant.  
Glory be to the Father, etc.   

The Antiphone.  
Remember not O Lord, our, or our Parents offences, Neither take vengeance of our sins.    

The Litanies of the Saints.  

LOrd have mercy upon us.  
Christ have mercy upon us.  
Lord have mercy upon us.  
Christ hear us.  
Christ graciously hear us.  
God the Father of Heaven. Have mercy upon us.  
God the son Redeemer of the world. Have mercy upon us.  
God the Holy Ghost. Have mercy upon us.  
Holy Trinity one God. Have mercy upon us.  
Holy Mary.  
Pray for us.  
Holy Mother of God.  
Holy Virgin of Virgins.  
S. Michael.  
Pray for us,  
S. Gabriel.  
S. Raphael.  
All ye holy Angels and Archangels  
All ye holy Orders of blessed spirits  
S. John Baptist.  
All ye holy Patriarcks & Prophets  
S. Peter.  
S. Paul.  
S. Andrew.  
S. James.  
S. Philip.  
S. Bartholomew. Pray for us.  
S. Matthew.  
S. Simon.  
S. Thadey.  
S. Mathias.  
S. Barnaby.  
S. Luke.  
S. Mark.  
All ye holy Apostles and Evangelists.  
All ye holy Disciples of our Lord.  
All ye holy Innocents'.  
S. Stephen.  
S. Laurence Pray for us.  
S. Vincent.  
S. Fabian and Sebastian.  
S. John and Paul.  
S. Cosme and Damian.  
S. Geryase and Protase.  
All ye holy Martyrs.  
S. Sylvester.  
S. Gregory.  
S. Ambrose. Pray for us.  
S. Augustin.  
S. Hierosme.  
S. Martin.  
S. Nicolas.  
All ye holy Bishops and Confessors  
All ye holy Doctors.  
S. Antony.  
S. Benet.  
S. Bernard.  
S. Dominick,  
S. Francis.  
All ye holy Priests and Levits.  
All ye holy Monks and Eremits.  
S. Marry Magdalen.  
S. Agatha.  
S. Lucy.  
S. Agnes. Pray for us.  
S. Sicily.  
S. Chatherine.  
S. Anastasia.  
All ye holy Virgins and widows.  
All ye Men and Women Saints of  
God. Make ye intercession for us  
Son of God. We beseech thee to hear us.  
Lamb of God, that taketh away the sins of the world. Spare us O Lord.  
Lamb of God, that taketh away the sins of the world. Hear us O Lord.  
Lamb of God that taketh away the sins of the world. Have mercy upon us.  
Christ hear us.  
Christ graciously hear us   
Vouchsafe, O Almighty God, that we honouring the memory of thy blessed Saints; thou grant us by their intercession the desired abundance of thy mercy through Christ Jesus our Lord Amen.  
O God whose proper it is always to have mercy and to spare: receive our petition, that the tender mercy of thy piety may mildly absolve us, and all thy servants, whom the chain of sin doth bind Amen.  
Hear we beseech thee, O Lord, the prayers of thy supplicants, and pardon the sins of them that confess to thee: that thou being unto us benign, mayst, in like manner give us pardon and peace.  
Show with clemency, O Lord, thy unspeakable mercy unto us: that thou both acquit us of our sins, and deliver us from the pains which for them we deserve.  
O God who by sin art offended, and by penance art pacified; mercifully respect the prayers of thy people making supplication to thee: and turn away the scourges of thy anger, which for our sins we deserve. Have mercy on all sinners, sweet Jesus I beseech thee, turn their vices into virtues, and make them true observers of thy law; and lovers of thee: bring them to bliss in everlasting glory.  
Have mercy also on the souls in Purgatory, for thy bitter passion sake, I beseech thee, and for thy glorious name Jesus: O holy Trinity, one true God have mercy on me.  
Your prayer ended, dispose your self in recollection of mind to bed; and putting of your , consider how fast the time is coming on, and is perchance much nearer than you imagine, when you shall be unclothed of all but a poor winding sheet, to be covered with earth, which your bedcloathes covering you do represent as also the ensving sleep, doth your death, and your bed, the grave. where laying down yourself, commend both your body and soul unto God, saying as did jesus Christ upon the Cross; recommending your soul to the Eternal father in these sacred words: Into thy hands O Lord I recommend my spirit.  
In the name of our Lord Jesus Christ, I lay me down to rest: he bless me, defend me, and bring me to life everlasting, Amen.  
Save us good Lord waking, and keep us sleeping that we may watch with Christ, and rest in peace. Amen.  
God the Father bless me; Jesus Christ defend me; the virtue of the holy Ghost illuminate and sanctify me, this night and ever more. Amen.  
O Angel of God, who art my keeper, me by the supernal piety committed to thy charge keep, and defend this night from all peril of body and of soul. Amen.  
And lastely with a fervent aspiration to God, conclude saying.  
O dear Jesus, the everlasting repose of thine elect: when will the happy hour come, that my soul may without end receive her rest in thy eternal glory!  
And hereupon, with an act of the love of God compose yourself to sleep.   

When awakeing in the night.  
IF you awake in the night, endeavour to make an elevation of your hart to God by some ejaculatory prayer: as, O good jesus, be to me jesus, and save me. or. O dear jesus, that I may know thee and that I may know myself! upon which words S. Augustin was wont to spend whole nights in pious contemplation. As also did S. Francis in these other not unlike: O who art thou my divine Lord, and who am I: or say. O Eternal God, when shall I love thee with my whole hart and soul? and if I were at this very instant now to die; am I in the state to obtain thy gracious mercy? or the like, And then without any further application of mind, compose yourself again to sleep.  
Holy cogitations, whereof some one being chosen at the end of your evening, or morning prayer, may serve as a subject for a virtuous employment of your mind, when either you cannot sleep; or for all the day following; at such times, as best leisure shall give occasion to make some good Reflection there upon.   

Of the true end of Man.  
MAn is made to love and to serve God, and thereby to obtain his own Beaitude. Our very hart assures us of this certain truth, which being made for God, it finds no quiet rest, but only in that its proper centre: thou hast created us O Lord for thyself (saith S. Augustin) and our hart is unquiet until it repose in thee. Yea plain experience makes it manifest, for neither could Alexander the great, be content with his glorious conquest of the world, together with all other temporal felicity: nor Solomon with all which his soul could either possess or desire for the full content both of his body and mind: all which in the end, he confessed to be but vanity and affliction of spirit. And Alexander did no less; who weeped when he was told that there were no more worlds for him to conquer; the satisfaction of what he had done, gave him so small content.  
We being therefore made only for God, let us be only his, and give ourselves entirely to him performing what according to our end we are made for. For as the sun is made to give light, the fire to heat, and salt to season; to which end, should they not answer, to what purpose remained they in the world, but with the insipid salt are to be cast forth (as saith Jesus Christ) upon the dunghill. And so likewise if we correspond not to our end, what can we justly expect, but our own destruction?  
But dost thou, my soul, now act according to the end of thy creation? are all thy actions, directed to the glory of God? o how far am I from it! and therefore how fruitlessly do I employ both my time and labour, and what a reproach will it be to me an other day for so shameful a sin, unless I do speedily amend?   

The due gratitude which in justice we own unto jesus Christ.  
YOU are not your own (saith the great Apostle) for you are bought with a dear price, which was no less than the precious blood of Jesus Christ, by which he so mercifully hath redeemed us from the eternal captivity of Satan. And therefore most duly as redeemed slaves, we ought both in justice and true gratitude to consecrate with a pure intention to his greater glory, all our actions and service: which not doing we do rob most unjustly Jesus Christ of his right. Which well considered: o what confusion will it be at our appearing before his dreadful tribunal when after 40. 50. or 60. years as in proper quality of his redeemed slaves, we shall not be able to show one day perhaps, employed faithfully in his service or true gratitude. If I give but a dog an unprofitable bone, he fauns and shows me love, yea and renders me much service: whereas we show neither love nor gratitude to Jesus Christ, who hath given us his life, his infinite merits, so many several great graces, and divine inspirations, and finally purchased Heaven for our Beatitude, and we remain insensible. O horrid ingratitude! the dog will be our shameful reproach, unless touched by his example, we amend.   

Our main great affair in this World is to save our souls.  
O Strange and stupid folley of man to spare no cost, pains nor diligence for mere worldly vanity; and to want courage and resolution to labour for eternal salvation, for which least care or industry is taken! All loss whatsoever doth trouble us, and we are insensible of losing our own dearest soul. We find upon our accounts great expenses for our bodily commodities: so much for apparel; so much for feasting and curiosity in diet; so much in pleasure and gaming: so much to gain, or to preserve some temporal interest: so much to Physicians and Apothecaries for our corporal health; but little or nothing for the spiritual health of our infirm and much diseased soul; which in some manner, and unchristian like, might seem least of all to belong to us; or as if it were to die and end, as doth the soul of a beast. O what true brutality is this in vain, worldly, and voluptuous men, thus to prefer Earth before Heaven, misery before beatitude, their corruptible body, before their immortal souls, and this uncertain moment, before an Eternity of bliss and never ending happiness! A serious reflection upon so great a folley ought to give us warning, that whilst it is the acceptable time and the days of health we ought to prevent our crernall misery.   

Of the divine presence of God.  
WHo is a Christian must both beleeve, and religiously adore Almighty God as truly present and really acting at the very bottom of our soul; for him we both live and move in all we do: and therefore much greater confusion, a thousand times, needs must it be to us, that our many and great desloyalties should lie more open to his divine view than were they exposed upon a public stage to the eyes of all the kings and people of the world. And yet, O senseless and wretched man, to fear and be so much ashamed to commit in the sight of a mortal man, that which he most impudently fears not to do in the sight of God, who immediately in most just revenge may command the Earth to open, and swallow him down alive both body and soul into the eternal tormenting flames of Hell! which if we desire to avoid, let us deeply imprint this Christian verity in our souls by a serious and frequent reflection of this overseeing divine presence of God in all both our actions and thoughts, whereof we are to give to him an exact account, even to the least idle words. And hereafter to receive an everlasting reward, or punishment, according to due desert.  
Use often this holy practice whilst the time of health, and the days acceptable are afforded you, and fear to offend.   

How we ought to distrust ourselves.  
NO enemy is so dangerous to damn us, as ourselves; and therefore the best means to avoid sin is to distrust our own great frailty, and carefully to watch over that bad humour, and vicious propension to which we find our corrupt nature most inclined to draw us to offend, which being well observed, we shall easily perceive that all our sin and misery springs from that infected fountain, in following our disordinate humour and natural inclination, quite contrary to the internal holy motion of grace; well verifying, that man's domestic enemies are most dangerous.  
We ought therefore seriously to examen what is our predominant and most vicious inclination, against which we must earnestly crave God's grace to resist, and to stand watchfully upon our guard to suppress and oppose the same. But to get a perfect victory over this dangerous enemy; we must resolve to oppose it by the practice of that virtue, which is most opposite thereunto: as who is inclined to covetousness, must practise the virtue of liberality: if to vain glory and pride: the virtue of humility must be opposed: If to cholere and passion; the mildness and meekness of Jesus Christ: and so of all the rest. Who shall practise this, will not fail to be happy.   

Against detraction and Calumny.  
THe holy proverb and S. Paul do both agree that the detractor is odious both to God and Man; 
Proverb. 24.9. Rom: 1.30.  and yet no fault is so frequently committed in conversation, as is this cursed sin of backbiting and calumny, which sends more to Hell (saith S. Benard) than any other vice whatsoever: for as the Devil possesseth: the tongue of the detractor; so doth he also the ear of him who willingly harkneth there unto; and of-the two who committeth the greater sin, S. Bernard confesseth jugenuously he could not easily determine.  
A good expedient in hearing detraction, to avoid the danger of offending God; will be to answer as did our B. Saviour to the accusing pharisees: he who amongst you is free from sin, let him cast the first stone at her. We must also abstain from speaking of other men's faults in their absence, nor willingly hearken to them who shall do it; as being a thing from which no good can be likely to proceed, but rather breach of charity, and much harm, Wherefore if any shall press you to give ear to them in any such backbiting discourse, imitate the excellent practice of a holy servant of God, who used to desire them who made any such discourse; that they much rather would tell him of some fault of his own (whereof he had many) for thereby (said he) you will do me great charity for which I will both heartily thank you, and also endeavour to amend.  
Think, well upon this holy practice, for it is of great importance to avoid much sin, to practise true charity towards our neighbour; and finally to procure peace and happy quiet to our own mind thereby.   

Of flying the occasion of sin.  
WHo loves danger shall porish therein (saith the wise man) and who is most careful to shun the occasion, 
Eccles. 1.17.  he doubtless will least offend: for as who stops the fountain, will certainly dry up the brook: so likewise who flies the occasion, will preserve himself from sin. For as taking away the cause, one will hinder the effect; so in the combat with vice no way is so secure to gain the victory, as by flight. The holy Ghost assures us, that as we cannot touch pitch without being defiled: so is it also as difficult to stay voluntarily in the occasion of sin without a defiled conscience. The common proverb saith very well: that the occasion makes a Thief; which is but too truly verified, in making adrunkard. a detractor, a Luxurious man and the like. And who but reflecteth upon his most offending God, will find that his neglect of avoiding the occasion, was still the chiefest cause of his sin. Solomon, David, and Samson did all greatly offend by exposing themselves to the occasion: let us take good warning by them, who are much inferior to their perfections.  
To avoid therefore sin, we must beware of all ill company; for they serve but as alluring baits to draw souls to offend. We must greatly mistrust our own frailty, and place our whole confidence in God, craving humbly his celestial grace to strengthen us against all the dangerous temptations of our three mortal enemies, the world. the flesh, and the devil.   

The small number of the Elect.  
THis thruth is exceeding terrible, 
Math. 7.  grounded upon the words of Jesus Christ saying, that the gate is wide, and the way broad which leadeth to death, and many walk therein; but the gate unto life is narrow, and few do find it. many eaten called, but few are chosen; God himself hath said it, and therefore it must be true.  
The figures of this divine truth, do well confirm it; and by the holy Fathers they are so expounded. As that infinite number perishing in the deluge; and but eight persons only escaping it in the Ark. And secondly of eighteen hundred thousand Israelits who went out of Egypt, two only of them lived to go into the land of promise. These are esteemed by the holy Father's true figures to represent to us the small number of the Elect, which ought not to seem incredible, considering the small number of Christians in comparaison of all the rest. And secondly amongst the Christians how few are truly virtuous, or love God as they ought, or live according to their calling.  
This well considered what horrid fear ought we to have, lest our unhappy lot should fall out of this little blessed compagnie of the Elect. 
Phill. 2.21.  Which to prevent by S. Paul's advice, whorke in fear and trembling your salvation. O what would not a damned soul now wish to have done whereby to have escaped those eternal flames! let us do now what at the hour of our death we should undoubtedly wish to have done. And according to S. Peter, let us employ all our solicitude and labour to secure our salvation by good works. Let us frequently renew the promise and protestation which we made in Baptism, 
●et. 1.  to renounce the devil and all his works, the pomps and vanities of the world, to follow our Christian maxims, and to imitate the holy virtues of Jesus Christ.   

Who suffer persecution for justice sake, 
Math. 5.  are beatified by jesus Christ himself.  
THe soldier seeks no privilege above is Prince or General, nor is the servant more than his Master now our divine Redeemer having led us the way through all manner of perfection, why should we, despicable worms and criminel offenders, be troubled, or refuse cheerfully to follow him through so much easier a combat of suffering and persecution, in comparison of what this great Lord of glory and innocent lamb of God hath suffered for our sakes? for are our persecutors more cruel, barbarous, or inhuman then were his? have they so greatly injured, moked, scorned or affronted us, as they did him? have they spit or struck on our faces, as they did on his? have they by false calumny taken away our honour, and sought our death and destruction, as they did his? O no, not such outrageous injuries have been offered us, and therefore it would be most unworthey for the member of so suffering a head to be so very nice and delicate or much troubled at small and little injuries.  
Finally what other persuasion need we to suffer with all cheerfulness, then is the very conclusion of this Beatitude, 
Math. 5  in these words: exult ye and rojoyce, because your reward is very copious in Heaven: this reward being the beatifical vision of God for all Eternity.   

To what multitude of miseries Man's life is subject.  
Man's life though but short and very uncertain, yet it is replenished with a multitude of miseries aswell of body as of soul: the holy wiseman calls it a heavy yoke imposed upon the children of Adam, 
Ecc. 40.1.  from the day of their birth till the day of their death and burial. These miseries now being so very great, may well make our life seem long to us, though but short in itself, by reason of the sad and tedious accidents, to which our frail nature is so subject, by fear, by pain, by grief, by necessity and want: which to prevent, and to grow rich, what pains and industry do Men use in crossing the dangerous seas, undertakeing long painful journeys, enduring great distempers of opposite climates for gaining wealth. And having at last quite spent, tired, and worn out themselves, how properly may that their great toil and industry be compared to the spinning but à poor spider's web, consuming their whole life and labour, as doth that little creature, by drawing out the substance of their very bowels to wove their little net to catch some contemptible fly. Which lively represents mere worldly men, whose thoughts and industry, both day and nigth are to contrive the obtaining wealth, honour, or some small sensvall pleasure; which by a right understanding and virtuous soul ought to be esteemed as unworthy the occupation of his life and whole industry, as is the catching of a silly fly.  
The premises well considered, we must adore the great goodness of God, who therefore hath mixed these many miseries with this present life; thereby to compel us to hate it; and to draw us to aspire to life everlasting, which is so free from all these afflicting miseries. For if being thus even overwhelmed with so many daily sufferings, we are yet notwhithstanding, so unwilling to departed from this wretched world; what then would become of us if we enjoyed all here at great case, and to our hearts full content.  
S. Augustin proves man's life to be a continual misery, 
Li. Con. fes. 10 ch. 28.  because in adversity [saith he] we desire prosperity: and in prosperity, we fear adversity: nor are we ever quiet or free from the one of these tormenting passions; either of desire of what we want; or of fear to lose the prosperity which we enjoy.  
Woe be therefore [saith he] to the prosperity of this life for the fear wherein we are of adversity; and for that our joy may be quickly at an end: and woe be to the adversity of this life, through the desire which we have of prosperity; and because adversity is of itself a thing hard to be endured. And is not therefore the life of Man upon Earth a mere temptation [saith S. Augustin] without any kind of intermission, and void of all true happiness or content.   

Reflections upon the dreadful word of Eternity.  
ONe good consideration of Eternity makes all temporal felicity but contemptible [saith S. Greg.] yea that very thought of Eternity gives courage to bear patiently all persecution, and the afflictions of this miserable life, and with S. Augustin it will make us say: here cut, here burn, here do not spare me Lord, so that thou spare me eternally. A serious reflection upon Eternity is a souverainne remedy against all sin: for who would presume to offend God if he well considered that by his sin he forfeits an Eternity of all beatitude; and engageth himself to the endless torments of Hel.  
A good reflection upon Eternity is capable to make us to admire, to adore, and love God's mercy, as also to dread his justice, in rewarding so little service done him in this world with everlasting recompense in the other: and for one mortal sin, committed by thought or deed, to punish eternally in hell. O that this wholesome thought of Eternity could take so deep a root in our souls, as never to be plucked from our thought. For what is Eternity, but the measure of a present and perpetual during without end. Imagine a thousand millions of years; yea as many million of years, as there have been moments from the beginning of the world, and shall be till the end thereof: and then you may truly say how all that is nothing in comparaison of Aetetnity, which is to dure so long as God is God; and so long shall the just be blest with glory in Paraidse; and the wicked remain no less in the tormenting flames of hell always, for ever, and for Eternity; and this for their foolish choice, here to enjoy but one uncertain moment of vain and deluding pleasure.  
O Eternity, Eternity, how is it possible that thou shouldst be no more considered by men! he doubtless needs must want both faith and all true judgement who doth not tremble at the serious true reflection upon Eternity. Whereupon to make good profit by this wholesome thought of Eternity; consider by an act of faith this certain truth; that you are to be either happy or most miserable for all Eternity; and that the last moment of your life is to determine this great affair: and therefore when you find your self solicited to any sin, detest that motion which for a moment of false content doth entice you most trey terously unto endless misery.  
Which to avoid resolve with a courageous resolution to suffer both persecution and all affliction whatsoever, much rather than to hazard the torments of Hell for all Eternity. Fly sin with great horror, much more than death itself; and from the occasions thereof, as the most dangerous serpent; it being only which can destroy you eternally. In sine he must either want faith, or be a fool who is not touched nor draws profit by this wholesome thought of Eternity: for can we judge him less than frantic, and quite out of his wits, who will venture by committing one mortal sin to expose himself to damnation for all Eternity.  
Here followeth a brief signification of the Priestly ornaments at Mass; as also a short declaration of the other Ceremonies, and holy mysteries of that divine sacrifice, for the instruction and comfort of the poor, and less learned people, for whom this little manuel is principally intended; though not unwelcome, I hope, to any, beholding so clearly thereby how perfectly the bitter death and Passion of our diune Redeemer is represented to our memory; whereby to stir us up to love and gratitude for what so loving a Saviour hath suffered to pay our debt. And by this means to move us also, for his sake, and for the expiation of our grievous sins, to suffer the afflictions which his blessed order and heavenly providence hath mercifully disposed for us to undergo in this world, thereby to avoid the eternal torments in the other.  
And now as for these ceremonies, ordained for the more solemn celebrating the holy sacrifice of the Mass; whereby the people's devotion is much increased, God is more glorified, and our souls are instructed and drawn unto his love; therefore great impiety it is, proceeding chieffy from ignorance, in such as do so irreligiously despise those holy Ceremonies, inspired by the holy Ghost into his beloved spouse the Catholic Church, for the increase of devotion, and greater Majesty in Gods divine service and worship.  
Yet here it is to be observed, that we do not place any true perfection in these holy Ceremonies, but only use them as means whereby we are induced to true perfection of the love of God: à Ceremony being only an outward religious act, no further piously laudable, than it is exercised for God's honour and glory by its pious signification. And like as we know that chastity and poverty are not true perfection themselves, because they may, and also often times do happen to be without it: yet none can deny them to be good means to obtain contempt of the world, and the love of God, wherein only true perfection doth consist. And as the children of Israel by beholding the stones which their Fathers had brought with them when they passed dry-foot over the red sea, were put in mind of God's great miracles in their protection, and were also moved by that means greatly to love and honour God for it: so likewise holy Ceremonies put us in mind of their pious significations; and are like savoury sauce, which giveth a pleasing relish to the meat, although of itself it be but of little substance. Or as the leaves, and bark, which although they bear no fruit, yet are both ornaments, and a needful defence to preserve the pleasing fruit. The poles in the vineyard, bear no grapes, yet they sustain and preserve the same. So likewise, although the Ceremonies of the Church be neither the substance, nor the perfection of Religion, yet they preserve, and do also beget, and stir up in us the reverence and grateful memory of the holy mysteries of our faith, and are an excellent, and needful ornament to religion. Yea S. Aug. against Faustus the Manichean heretic. li. 19 saith that: without external Ceremonies it is impossible to preserve Religion.  
This supposed, and [as I hope] you will find truly verified by what doth follow: that now which in the next place I am to recommend to you, is that you having paid due honour and homage to God by your morning prayer; then apply yourself to such employments as the obligation of your present calling and condition may require of you. But if afterward good leisure and opportunity be permitted you to hear the divine sacrifice of the Mass, omit not to be present at that supreme act of our Christian religion; whereby we give to God the highest honour of sacrifice, which is proper to him alone: there being offered to him that most grateful Host of the law of grace, which is the sacred body and blood of Jesus Christ, that most pure and immaculate lamb of God, which though but once only offered in a visible and bloody manner for us upon the Cross, as a sacrifice of Redemption for all the sins of the world; yet that very self same sacred Host and victim, now daily is offered upon the holy Altar by the hands of the Priest in an unbloody and invisible form; not as a new price or payment for our sins; that being here only applied in the Mass, which was already paid upon the Cross. Like as it is also applied unto our souls, both by faith, by Baptism, and the other Sacraments: and therefore is here in the Mass but only as the real true sacrifice of application of the very selfsame victim, not in a bloody and visible, manner, but in an unbloody and invisible, under the sacramental forms of bread and wine.  
And how available now it is to all who devoutly assist at this holy sacrifice, much and with great authority might here be said; but my design aiming at brevity, take only what that divinely devout Thomas a Kempis tells us in his imitation of Christ chap. 7. lib. 4. There is no oblation more worthy (saith he) no satisfaction greater for the washing away of sin, then to offer up our selves to God purely with the oblation of the body and blood of Jesus Christ in the Mass, and holy communion.  
Now that this holy sacrifice of the Mass is a most true and lively representation of the life and death of Jesus Christ; he who shall observe either the ornaments of the Priest, or the ceremonies, and holy mysteries in the Mass; will be forced to confess that to be most true; as it will manifestly appear to any who read but our Catholic Authors, that explicate the primitive institution of the same.  
And to begin with the holy Altar; 
of the Altar, and what it signifies.  he shall find that it hath relation to sacrifice, which must necessarily be offered to God in the Church where his true faith is professd. And therefore this name of Altar is given to us by S. Paul. Hebr. 13.10. we have an Altar whereof they have not power to eate, whoserve the Tabernacle. And 1. cor. 9.24. and S. Math. 5.24. all which is abundantly sufficient warrant for us to use this name of Altar. Which represents the table whereon our divine Redeemer did celebrate the last supper with his Disciples, 
〈…〉  the night before his bitter death and passion.  
The linen for the altar, or the altar , are to be very pure and white; they representing the purity of our blessed Saviour's humanity from all stain of sin, or disordered passion. That linen is also to be blest; to signify the great sanctity of Jesus Christ his life; which we must endeavour, 
of the lighted candles upon the altar.  the best we can to imitate.  
The lighted candles upon the altar, admonish us, according to S. Luke, to be ready, in imitation of the wise Virgins, with the oil of good works, in our lamp of true faith, and to expect at the pronouncing those sacred and operative words of consecration, the real and true substantial presence of that our divine and heavenly spouse; who requires the light of our good works so to shine before men, as thereby they may be moved to glorify their Father who is in Heaven. The two candles, signify the two testaments of holy scripture; the old and new. They also signify the light of fatih, revealed to the Jew, and Gentille. And they advertise us of the great splendour, both of faith, of good life, and works, required in the celebrating of so heigh and dreadful a mystery. 
of the Cross and Crucifix   
The Cross or Crucifix is the principal ornament upon the Altar, which ought never to be wanting at the celebration of the Mass. It betokens our B redeemers victory over death: and is placed at the midst of the altar, most in view, to represent to our mind the death and passion of Jesus Christ which is there chief to be considered, and piously meditated in that holy sacrifice.  
The Chalice doth represent the cup wherein our B. saviour did consecrate his most precious blood Math. 26. 
of the chalice  And it puts us in mind of his sacred passion: our B. saviour himself so calling it: the Chalice of his passion.  
The Paten serveth for the use of the consecrated body of our Lord; 
of the Paten  as the Chalice doth for his most precious blood. And as it doth cover the top of the Chalice; it represents the stone which was rolled against the door of the holy sepulchre. Mark 15.  
The white linen corporal upon which is consecrated the most precious body and blood of our Lord Jesus Christ: 
of the corporal  doth represent to us that white and pure syndon wherein Joseph ab Aremathia involued his most sacred corpse before it was buried. The clean and bright purity whereof, doth aptly admonish all such, as by the holy communion receive and harbour within their breasts this sacred, and most precious body of Jesus Christ, to be chaste and clean, both of body and soul; and endued with true purity of intention.  
The Veil doth cover both Paten and Chalice all round about. 
of the veil  And it represents to us the handkerchief wherewith our saviour's most sacred head was covered when he was laid in the sepulchre. Whereof mention is made Luke 24. S. Peter having discovered it in the sepulchre: and he there beheld the linen, lying apart, and the handkerchief which had been wrapped about his head.   

Of the several colours which the Church useth for her ornaments; and the meaning of them.  
THe Propht Ezechiel in his 6. chap. speaking of the splendour of the Church, seems to place a great part of her glory in the various colours of her beautiful robes. Which variety of mystical colours, symbolyzing with the several virtues of the glorious Saints, doth greatly adorn and beautify this holy spouse: and is to us a motive, and great encouragement to imitate those holy virtues, which by means of these various colours used in the Church, are so fitly proposed to our view.  
Nor was it without great reason that God in the old law appointed those 4. different colours for the Priests and Churches ornaments, which were: the colour bissynus: that is a yellow colour like to that of raw silk. The second was purpureus colour. The purple colour The third was hyacinth: that is a violet read blue, or violet purple. The fourth was coccineus: that is a scarlet or crimson colour. And as these different colours had their several mystical meanings for the people's instruction: so I doubt not but the impartial reader will confess, no less to be contained in the meanig of these colours which the Church inspired by the holy Ghost, hath appointed to be used in the law of grace, for the ornaments of Christ's holy Church, and for the Priests vestments belonging to the same: as by this brief declaration it will appear.  
The white colour is used upon the feasts of Angels, Confessors, 
What meaneth the white colour used by the church  and Virgins. To represent to us the imitation of their holy chastity and saintly purity. As also upon the solemn feasts of the Nativity of our Lord and Saviour. Upon the Resurrection, Ascension, Corpus Christi, and other the chiefest feasts of the greatest mysteries of our Faith; which are to be celebrated in the white colour of Symbolyzing joy: as testifies our Saviour's glorious splendour at his Transfiguration. The two Angels in white, who denounced his Resurrection. And the joyful white of his Saints in Heaven Apoc. 3.4. and Apoc. ca 4. v. 4.  
Red, 
What is signified by the red colour  is the scarlet dye of our. B. Saviour's passion, and is the proper colour for the Church's ornements upon the feasts of the holy Cross. Of the Apostles and blessed Martyrs; to show that their glorious passage from this valley of misery to eternal joy, was through the red sea of many tribulations: and that their glory is purchased with the price of their own dear blood. They died their robes in the blood of the lamb. Apoc. 7.  
The green colour is used in the Church from the octave of Epiphanie till Septuagesima. 
What is signifid by the green colour  And from the octave of Pentecost till Advent exclusively: containing the greatest part of the whole year, and is to be industriously employed for our pourchasing Heaven, which is to be got by vigorous force well represented by this colour, the hierocliff; of youth; and consequently betokens this courageous and vigorous strength in virtuous exercises. whereby that celestial City is to be conquered.  
The violet colour is a kind of blue, 
What meaneth the violet colour  and resembleth the colour of the sky of Heaven; which we must know to be fast shut againgst all sinners, who by their true repentance shall not amend. And therefore this colour is used in the Church all lent and Advent, the proper times allotted for the practice of the worthy fruits of holy penance, and satisfaction for our sins; the only unhappy bar of the gate of Heaven against our souls.  
Black is the mourning standard of the Church, 
What meaneth the black colour  displayed upon her Altars and other ornaments in the mournful times wherein we celebrate the death and passion of our loving Lord and divine Redeemer Jesus Christ. It also is used at the office of the dead; thereby to testify, as well a civil respect from nature for our present separation from our friends; as also to stir up, and move in us thereby a true compassion of their souls temporal great pain in Purgatory, for whose speedy relief we ought most heartily to pray.  
Having briefly here spoke of the quality, and colours of the chief ornaments belonging to the Altar. I will with like brevity treat also about the vestments, and attire belonging to the Priest for celebration of the holy sacrifice of the Mass, that high function, and supremest divine homage which can be done to him by any creature.  
And therefore those ornaments if not very rich, at least they ought to be comely and very decent, as well in regard of that great reverence which is most due to those sacred mysteries; as also that those divine actions should be had in greater veneration; and thereby the better to represent to us Christ's bitter death and passion; as I shall here declare by the meaning of those several ornaments. Observing here first the great antiquity and use of those holy ornaments; which well appears in England by that of S. Gregory the great, who above a thousand years ago did send into our Country, vessals for the Altar, Relics, books, and ornaments for the Priests and Clerks: as both S. Bede and most historians do declare.   

The meaning of the several ornaments which the Priest doth wear in celebrating the holy Mass.  
THE Amice which the Priest putteth over his head; 
What meaneth the amice, that first ornament the Priest puts on when be goeth to celebtate  doth signify the humanity of our Lord Jesus Christ under which lay hid and covered his most sacred Divinity. 2. it signifies the linen napkin where with this our Merciful Redeemer was blindfoulded, and after struck upon the face by those sacrilegious jews, then saying to him: Prophecy to us, 
Math 26  o Christ, who is he that strouck thee. by which outrageous injury suffered for our sakes, he purchased grace enabling us to behold him face to face in eternal glory.  
In putting it on he saith; put on o Lord the helmit of salvation upon my head; that I may overcome all my temptations to wicked sin.  
The Albe, or long white garment, 
of the Albe  doth signify the robe of innocency given us in the Sacrament of Baptism. And it represents the white garment which Herod put upon our Saviour, reputing him as an idiot, when with mockery and derision he sent him bacl to Pilate.  
The Priest putting it on, he saith: 
Luke 23  Make me white o Lord, and cleanse my hart: that being whitened in the blood of the lamb, I may enjoy eternal gladness.  
The girdle which the Priest puts about him, 
of the Girdle  doth signify the cord wherewith our Saviour was bound to the pillar, when the cruel soldiers scourged him. The two ends of the girdle turned up: the one on the right side, and the other on the left, do signify the two means to conserve our chastity: which are fasting and prayer, whereby we subdue the flesh and strengthen the spirit. The Priest when he putteth the girdle about him, saith: gird me o Lord, with the girdle of purity, and quench in my loins the humour of lust, that there may remain in me the virtue of continency and Chastity.  
The Manuple represents to us the cords which bond our Saviour's hands and arms when he was dragged from place to place, 
of the Manuple  and from one Judge to an other. It is put on the left arm (which is nearest to the hart) to declare with what love and affection he endured all those outrageous injuries to expiate our sin.  
When the Priest putteth the manuple upon his arm, he saith: vouchsafe me Lord so to bear the Manuple of weeping and sorrow, that I may receive the reward of my labour with exultation. Which prayer also alludes to the ancient devouter times, which used this manuple as a linen cloth or hand kercher to wipe their tears which their fervent piety made often to run in abundance from their eyes. 
of the Stole   
The Stole, which the Priest pureth about his neck; doth signify the yoke of obedience, even unto death upon the Cross: whereunto our Lord Jesus submitted himself for our redemption. The Priest kisseth the Cross which is upon the middle of it, when he putteth it on; to show his cheerful willingness to bear the sweet yoke of Christ's Cross, with all patience in tribulation. He putteth the two ends of it overthwart his breast in form of a Cross: representing [saith S. Bonaventure] the passion of Jesus Christ which the Priest ought to have most seriously fixed in his hart.  
The Stole also doth properly signify that long rope about our Saviour's neck whereby those barbarous executioners dragged him charged with the heavy cross upon his neck and bloody shoulders. The two crosses at the ends of the Stole hanging on either side of the Priest, do signify the crosses whereon the two thiefs were crucified by him, one on the right hand, and the other on the left, and the cross on the middle represents that whereon himself was crucifid in the middle betwixt them both.  
The Priest in putting on the stole saith: Render me, o Lord, the stole of immortality, which I have lost by the prevarication of my first parents, in transgressing thy holy law.  
The Vestment, 
of the vestment  represents that purple garment wherewith the Jews did  our Lord and Saviour, after that his most tender body was all in gory blood with those cruel stripes: and in scornful mockery exposed him to the people's view with a reed in his hand, and a crown of thorns on his head, saying: Ecce homo.  
This Vestment consists of two parts; which signifies the twofould charity; the one towards God [which is the larger] the other towards our neighbour: we being commanded to love God above all things and our neighbour as ourselves. 
Deut. 6.  The great cross upon the back of the vestment; is to put us in mind of our divine Redeemer as he went fourth of Jerusalem carriing his heavy cross upon his wounded shoulders. Finally the Priest when he puts on the vestment saith. Lord thou who assurest us that thy yoke is sweet, and thy burden light: vouchsafe that I may so wear this, as thereby I may obtain thy holy grace, Amen.  
The Priest coming fourth to the sacrifice thus attired with these holy ornaments, 
What the Priest thus attired doth represent: to us  doth represent our blessed Saviour led fourth through the streets of Jerusalem to his bitter death and passion. And by the Altar is signified mount Calvary, upon which he was crucified for our Redemption.  
And it is worthy to be here noted, that who mock and scorn both at these holy ornaments, as likewise at the Priest for wearing them, do rightly resemble the spiteful jews, who most blasphemously mocked and scorned our Saviour Jesus Christ himself in the purple robe and thorny crown which they had put upon him for that end.  
The Clerk carriing the book before the Priest, 
What is representedly the clerk carrying, the book before the Priest  doth represent the Angel Gabriel who brought the good tidings of our Saviour becoming incarnate for our Salvation; which is a heigh office, and aught to be used by the clerk with all devout piety and reverence. And would Christians consider but the honour and great spiritual gains which is to be got by those who have the happiness to serve their souveraine Lord with due and reverend devotion in that near approaching office; they would not permit, nor make it [as they do] their lackeys employment; nor would they suffer their servant to deprive them of that honour, whereof the greatest mortal Prince is far unworthy.  
The Clerk carrieth the book to the right end of the Altar, 
Wherefore the missas is laid first on the right side of the Altar. andwherfore shut  where he layeth it down shut to be opened afterwards by the Priest himself. Hereby to signify to us how the holy Gospel, first was manifested to the jews, as is testifid Act. 15. To you it behoved us first to speak the word of God. The book is shut to show that all things were closed under dark shadows and figures until the coming of Jesus Christ, who revealed the mysteries of our holy faith to the Apostles. And so ought the Priest to preach, to teach and to lay open the word of God and the holy scripture to the people; as his laying there open the book doth signify.  
The priest in this sort adorned, and accompanied with the Clerk to assist him: and having placed the chalice upon the Altar, and opened the book, he descends to the lowest step. Where in imitation of the humble Publican, he profoundly boweth himself to the Crucifix, saying (at least in his hart] God be merciful to me a sinner. And then with all fervent devotion and true reverence he beginneth the most holy sacrifice of the Mass; in which Jesus Christ, true God and Man, is really received; the memory of his death and passion is renewed; his sacred merits are thereby applied in remission of our sins, our souls are replenished with many heavenly benedictions; and therein is given unto us the happy pledge of future and eternal glory.  
And the faithful Christian assisting devoutly at this holy sacrifice, doth offer together with the Priest the self same victim in expiation for his sin, which was offered upon the cross for the Redemption of all the world, it being the self same price and satisfaction of application upon the Altar, as it was of redemption upon the Cross. And it is that clean and pure sacrifice foretold and promised also by the prophet Malachy to be continually, 
Malach. cap. 1  and in all places offered in his name.  
All which but well considered, o with what affection, reverence, purity, and devotion ought we to assist at this divine sacrifice; so venerable unto Angels, as may greatly confound our impiety and the little respect we bear to those dreadful mysteries, at which, o how usually do careless Christians [to their great reproach] assist with less respect and reverence, than they durst appear in a Prince's chamber.   

A reflection to be used as you go to the Church to assist at this holy sacrifice.  
IT being now the time to hear Mass, represent to yourself that you are called to accompany the B. Virgin, S. Jo. Evangelist, and holy Magdalen to mount Calvary, there to assist at that dreadful sacrifice, which this doth so truly represent; and that together with the Priest you now are going to offer it upon the Altar to the Eternal Father for the whole cath. Church: as also for your own necessities; and for all others, both living and dead, for whom you are bound to pray.  
The Priest ascending up to the Altar with that great cross upon the back of the vestment, may renew in us a lively memory of that heavy Cross which Jesus Christ did bear upon his wounded shoulders to mount Calvary: there to pay that dear and painful ransom for our sin. And the crown or tonsure of the Priest, may represent to us that crown of sharp thorns which was beaten upon our Saviour's head. Admire here his infinite love and mercy to ungrateful Man.   

The exterior and interior disposition required to assist at the holy sacrifice of the Mass.  
THe Priest now approaching to the Altar; we must procure a right interior disposition, by stirring up in our hearts an actual sorrow and contrition for our sins, and renouncing all affection to them; thereby to purify our souls from that foul blemish, which might render our devotion unpleasing to God.  
2. We ought there to behave ourselves with all exterior reverence, and very carrefully to avoid all needless words and looks, still keeping the eyes of our soul firmly fixed upon the Altar, and our minds wholly busied with devout attention upon those holy mysteries of the life and death of Jesus Christ which in this sacrifice of the Mass is so truly represented unto us.   

A form of directing our intention before Mass, in form of prayer.  
O Sacred Trinity accept this holy sacrifice of the most precious body and blood of our Lord Jes. Chr. in union of that most holy sacrifice which our divine Redeemer offered in his last supper, and upon the Cross. I offer it to thee by the hands of the Priest, First to the honour and eternal glory, of thy divine Majesty. In acknowledgement of thy supreme excellency and dominion over us, and our subjection and dependence upon thee; as also in perpetual commemoration of the death and passion of our most merciful Redeemer Jesus Christ. 2. in honour and increase of glory to all the B. spirits in the Church triumphant. And for the suffering souls in Purgatory. And in particular for the souls of N. N.  
3. In eternal gratitude for all thy gracious benefits bestowed on me, thy ungrateful creature and in satisfaction for my sins, and for those of all the faithful; as well living as dead.  
And finally for the obtaining of such or such a grace. And in particular for N. N. And for all those for whom I am wont, and bound to pray.  
To obtain rest to the dead; and to the living grace to know, to love, and to glorify thee perfectly in this world, and happily to enjoy thee in the other for all Eternity, Amen.   

An advertisement.  
WHat finally I do here recommend to all, is; that with devout attention they religiously accompany the Priest; and make serious reflection upon each mystery in order; yet very briefly; endevoring to stir up some fervent and pious affection, or holy aspiration, whereby to move their hearts to a divine and ardent love of so merciful a God, and to detest all sin, which so very highly offends him.    

A DEVOUT EXERCISE FOR HEARING MASS BOTH WITH TRUE PIETY AND MUCH INSTRUCTION.  
From the rising of the sun, leven to the going down: in every place, there is sacrificing; and there is offered in my name a clean oblation.  Malach. 1. cap. ver. 11. 

A prayer before Mass.  
O Most clement Father of mercy: who hast bestowed not only once thy dearly beloved son to die upon a Cross for Man's Redemption, but wouldst that his oblation so infinitely acceptable unto thee, should daily be renewed in thy Church, to increase in us the fruit thereof: Grant us we beseech thee, so attentively and reverently to be present at this so adorable a mystery of thy piety, that we may be able to ataine the participation thereof, through Christ Jesus our Lord and only Redeemer. Amen.   

At the Priest's ascending to the Altar, and there opening the book.  
THe Priest ascending to the Altar and having placed the Chalice, he openeth the book. To signify that the mysteries of our faith lay shut up in dark shadows, and obscure figures in the old law, till Jesus Christ (there represented by the Priest) laid them open to us in their true substance and verity.  
Rejoice with gratitude for our enjoying the law of grace: and stir up a firm belief of all those holy mysteries of Man's Redemption, by Christ's bitter death and Passion, which are here to be represented to us in the holy Mass.   

At the Priests descending to the lowest step; and beginning with the sign of the Cross, and saying the Confiteor etc.  
THe Priest descends to the lowest step: and there gins, in making the sign of the Cross. To show that we had no other hope, nor remedy for our reconciliation to God; but by the merits, and sacred passion of Jesus Christ who died for us upon the Cross. At the Confiteor stir up true sorrow and detestation for your sins: as a preparation to appear with more purity, and profound humility in Gods divine presence at all those sacred mysteries, represented there to us at the holy sacrifice of the Mass.   

At the Priests ascending, and kissing the Altar.  
THe Priest ascending he kisseth the Altar, as a symbol of reconciliation and peace made betwixt God and Man, by the precious blood and bitter passion of Jesus Christ. For which endeavour to stir up due love and gratitude.   

At the Introite, and Kyrie elysons  
THe Introite is so called, because at high Mass it is sung whilst the Priest is coming to the Altar. It represents the sighs, and longing desires of the Patriarches for the Messiah coming. As also do the Kyrie and Christ elysons. At which let us humbly crave the needful visit of God's grace for our souls as also his mercy and gracious pardon of all our sins.   

Of Gloria in excelsis. Dominus vobiscum. and the prayer.  
JOy here at our divine Redeemers birth, and at his choice of so poor, so mean, and so suffering a manner. We must learn to contemn all worldly pomp and vanity: and that the only true way to beatitude, is that of mortification, humility, and proper abjection.  
The Priest salutes the people with Dominus vobiscum, to stir up their attention before he gins the prayer: to the end that their petitions therein may be more grateful to God.  
And he saith Oremus before the prayer; to desire the people to join their prayers and intentions with his, to obtain those necessities which our holy mother the Church recommends to be prayed for thereby.   

At the Epistle, and removing the book.  
THe Epistle is read on the right hand of the Altar: to show that the jews were the elect people of God; and to whom the Gospel first was preached. But they repelling the same, were justly abandoned by God: and that blessing was transferred to the Gentiles; as is represented to us, by carrying the book to the other side of the altar, where the Gospel is read. Crave here humbly a true docil and humble spirit to admit good counsel, and Gods divine inspirations, and to be strengthened by his holy grace to put them in execution.   

At the Graduel, and Tract.  
IN the Graduel, by the Alleluyas we give praise, and joyful thanksgiving to God for his so happily calling us in the incredulous jews place. But in the penitential days of lent, advent, etc. in stead of Alleluya, is said the Tract in a more mournful tune; as craving pardon for our sins. For which we are here to stir up hearty sorrow and contrition.   

At the Gospel.  
THe Priest saying Dominus vobiscum; doth advertise the people to raise up their hearts, and to hearken with good attention and devotion to those sacred words which were uttered by the divine mouth of Jesus Christ, and recorded by his holy Evangelists. Crave divine grace to illuminate your understanding; and to inflame your will, whereby the better to put in execution; what we are either taught or commanded to do.   

At the Creed.  
HEre we must make a firm act to believe whatsoever hath been revealed to Christ's true Catholic Church; and is by her so proposed to us, to be believed. And chief those blessed Mysteries which are represented in the holy sacrifice of the Mass. Humbly beseeching God's grace that we may never yield to any temptation against the same. And to detest all cursed Schism and Heresy.   

At the Offertory.  
AT this oblation of the bread and wine: admire the infinite humility and goodness of Jesus Christ, who for our sakes vouchsafed to place his precious body and blood under the consecrated species of so contemptible mean creatures, bread and wine. The mingling wine with a little water, doth show the intimate union of God's divinity (represented by the wine) with our humanity, signifid by that little water, and simple element. Crave humbly here so united a hart to God's divine will, as that with S. Paul, you may truly say: I live now, not I, but jesus Christ doth live in me.   

At the Lavatory.  
 washed his hands, to testify before the people his not being guilty of Christ's innocent blood. But our consciences stained with many crimes have need to be washed by the water of true compunction for our sins. And for that end we must endeavour to frame a holy act of Contrition; that so we may appear with greater innocency at the consecration, before this our souveraine judge.   

At Orate fratres.  
THe Priest makes here a second oblation of that sacrifice to the B. Trinity; in memory of the principal mysteries of Jesus Christ as also in honour of his chiefest Saints. And for the better obtaining grace to perform that holy function, he turns to the people, desiring them to join their prayers with his, thereby to render the oblation of that their common sacrifice more grateful to God, both for him and themselves. Which with a fervent ejaculation we must humbly crave.   

At the ensving secret.  
BY the ensving private prayer, (or secret, as the Church doth call it] we must humbly beseech Almighty God to produce in our souls the effect of all those good thoughts which he hath given us for our better preparation, to appear more worthily in his divine presence at that near approaching consecration.   

At the Preface.  
THe Preface is so called, as being the entrance to the Canon of the Mass; and a general preparation to that holy sacrifice. The Priest there exhorting the people to raise up their hearts to God with  for all his benefits, accompaniing the Angels, Cherubins and Seraphins in adoring and praising him incessantly with that Angelical hymn of holy, holy, holy Lord God of Sabaoth. For in loving, adoring and Praising the B. Trinity consists the Saints Beatitude, and endless felicity.   

At Te igitur etc. where the Canon of the Mass gins.  
HEre gins the Canon and chief part of the Mass, pronounced with a low voice, to show the greater reverence and veneration to that most sacred and near approaching act of consecration. Which ceremony bears resemblance with that of the Priests of the ancient law, who entering into the Sancta Sanctorum were covered with a veil, and were neither to be heard nor seen.  
Whereby we are advertised, that by private recollection, withdrawing our hearts from all worldly cogitations, we should unite our selves closely to God, with pious contemplation upon those divine and holy mysteries.   

At the first Memento  
IN this Memento we must pray for the catholic Church. For its chief Pastor. For our king and Prelate. For peace amongst Christian Princes. For our kindred, friends, benefactors, enemies; and for all for whom we are obliged to pray. That we being thus united to the living by Charity: and by craving likewise the intercession of those powerful Advocates, God's chief Saints in Heaven; we may testify our communion, both with the Militant, and Triumphant Church.   

At Hanc igitur oblationem.  
THese five crosses renew in us the memory of those cruel torments, which our divine Redeemer did suffer in all his five senses. As also the memory of his five precious wounds. By the merits where of we must humbly crave his grace, that we never wilfully offend him grievously by any of our five senses hereafter.   

At the consecration, and elevation.  
THe Priest here, according to the command and example of Jesus Christ, blesseth and consecrateth the bread and wine in the self same manner, as he performed it in the institution of this divine mystery; and commanded his Apostles and their successors to do the same. He elevateth those consecrated species, offering Jesus Christ to his Eternal Father; as he once did offer himself upon mount Calvary for all the sins of the world.  
Here making an act of firm faith of the real presence of Jesus Christ we must humbly crave his grace; that as he vouchsafed to die upon the cross for us: so that we, for his sake, may cheerfully endure all crosses and afflictions whatsoever, as from the loving correction of his fatherly hand, for our innumerable sins.   

At the second Memento.  
HEre according to the continual custom of the Church, we must offer this holy sacrifice for the faithful souls departed this mortal life, yet remaining in Purgatory. And for such in particular, as we find ourselves to be obliged. Concluding as before, with a devout address to God's blessed Saints to pray for them, and us. Humbly beseeching his divine Majesty to receive us into their glorious society, by the merits of Jesus Christ our Lord and loving Saviour.   

At Nobis quoque Peccatoribus.  
THe good thief by his happy repentance applying the sacred merits of Christ's holy passion for the healing of his sinful soul; found thereby his perfect and speedy cure. let us by the grateful sacrifice of a contrite and humble hart, dispose our souls to true repentance: and knock our breast; as did that humble Publican with unfeigned sorrow for all our sins; saying with him, God be merciful to me a wretched sinner. That at the hour of our death we may happily hear pronounced by our Saviour that joyful sentence: this day thou shalst be with me in Paradise.   

At the several Crosses made upon the holy Host and Chalice.  
THe frequent making of this holy sign; as well after, as before the consecration; doth repre sent to us the several sorts of cruel torments which Jesus Christ endured in his bitter passion; by his flagellation, coronation, bearing his heavy Cross, his crucifixion, derisions, scorns, blasphemies, and the like. The three Crosses which the Priest makes, saying: Per ipsum &c, put us in mind of the three hours which he suffered upon the Cross. The other two which he makes saying: Deo Patri omnipotenti etc. represent to us the water and blood which camefourth of that sacred wound of his side. And that elevation of the Host and Chalice, and immediately deposing them again upon the corporal: represents the taking down of his blessed body from the Cross.  
All which are strong motives to draw from us a feeling compassion of those his great sufferings for our sake, and to offer to him a resigned hart, with true conformity to his blessed will for what soever his heavenly providence hath defined for us, living or dying, for time or Eternity.   

At the Pater noster.  
WE may make here our humble supplication unto the Eternal Father with great confidence to obtain what we shall justly, and rightly demand by this petition, taught us by his divine ad beloved son. And there fore with much confidence we may here make our humble petition to him for that in partilar, for which we principally intended to offer up that holy, and impetratory sacrifice of the Mass.   

At the division of the Host into 3. parts; whereof one is put into the Chalice.  
THis division of the holy Host, signifies the separation of the body and soul of Jesus Christ. And the particle put into the Chalice, mingling thereby together the consecrated species of bread and wine represents to us the reunion of his body and soul at his glorious resurrection. By which is also represented to us the horror of à mortal sin, which separating God's grace from our soul, doth kill the same; never more to be revived, but by the merits of Jesus Christ applied by true repentance for our sins, which therefore we ought carefully to fly, and most heartily to detest.   

At Agnus Dei, etc.  
WHat greater comfort can man's hart conceive, then to hear this joyful repetition, that it is the lamb of God which taketh away the sins of the world: for should not he be engaged for this great debt, which we own for sin; our case would be desperate; since that all creatures joined together could never make satisfaction to his divine justice for the least venial sin: 
Isalae c. 53. v, 5.  but the was wounded for our iniquities, and with his stripes we are healed. Agnus Dei is thrice repeated, to put us in mind to make 3. acts of Contrition answerable to our 3. usual sorts of sin: by thought, word, and deed: against God, against our neighbour, and ourselves.   

At Domine non sum dignus and the holy Communion.  
THe Priest thus disposed, and producing fervent acts of faith and love, of humility, and true contrition; he takes the holy Communion, protesting with the humble Publican his great unwor thinnessthinness, and Knocking thrice his breast at Domine non sum dignus; he makes the sign of the Cross with the holy Host, as if taking Christ's heavenly benediction; he beseecheth him to consecrate his hart, a clean and pure sepulchre, fit to receive his most precious body: and that it may never be made unpleasing to him by any grievous sin.   

At the Ablution.  
WE are put in mind by this Ablution which the Priest takes to purify his fingers, and Chalice: that we must cleanse our souls from the remainder of all vicious habits, from all ill affections, and disordinate passions, or inclinations to sin, which defile our soul, that aught to be the pure and undefiled temple of God. Crave here humbly such virtues, as may adorn and make it a pleasing habitation for the holy Ghost.   

At removing the book again to the other side of the Altar.  
HEre adore the great goodness of God; and his infinite patience: who, not withstanding the Jews long obstinate contempt of all his graces proffered them; will yet vouchsafe finally, and towards the end of the world to receive them to his mercy and heavenly bless, by their true profession of his holy faith. Let us be careful not to neglect the grace of his divine inspirations, whereupon our endless felicity doth so greatly depend.   

At the Postcommunion.  
THe great benefit received by this holy sacrifice; as likewise the innumerable other gracious favours which are so continually communicated unto us from the bountiful, and loving hand of God, do justly oblige us to this due grateful thankfulness; which the Priest here makes to his divine Majesty; aswell in his own behalf, as for the people, in saying the Postcommunion; as also the ensuing prayer for the self same end.   

At the next Dominus vobiscum.  
THis Dominus vobiscum, is to put us in mind of our Saviour's appearing to his Disciples, and comforting them with his blessed presence after his glorious resurrection. But now as this apparition only was so great à comfort to the Disciples; o how much more may it well be to us, not only to behold him really and truly in the Mass; but so frequently also to receive him personnaly into our breasts. Where he remains with us in person so long as the Sacramental species shall continue: and with his grace, till he be most ungratefully expelled by mortal sin.   

At the last Collect or prayer.  
BY this prayer we make grateful acknowledgement of all Gods innumerable benefits; and to stir up much sorrow for having so greatly abused them by the small amendment of our habitual vices. Which may justly render us unworthy of his future graces, unless we be more constant to our good purposes, and pious resolutions.   

Of the last Dominus vobiscum.  
THe Priest saluting the people with this Dominus vobiscum, doth represent to us our B. Saviour's Ascension, in the sight of all his Apostles and Disciples. Drawing doubtless all their hearts with him. Upon whom, both their love, thoughts, and whole desires were firmly fixed. Whereas our unhappy engagement to vain worldly contents, do so depress our souls, as we are rendered uncapable of celestial thoughts, and remain even as buried in mere humane and transitory affairs. And wholly made captives to flesh and blood.   

Of Ite Missa est, and the last benediction.  
THe Ite Missa est, represents that last dreadful sentence upon the reprobate, at the day of Doom: go ye cursed in to eternal flames, etc. As the last benediction immediately following, signifies the joyful sentence upon the thrice happy Elect. Come ye blessed of my Father, possess ye the kingdom prepared for you from Eternity. O let us therefore be diligent and careful to make use of precious time whilst it is lent us: that we may avoid that endless misery; and purchase eternal Bliss.   

At the Gospel of S. john.  
AFTER the conclusion of all these sacred and divine Mysteries with this representation of Christ's joyful benediction upon the Elect at the end of the world: the holy Church hath very properly concluded this her chiefest sacrifice with the Gospel of S. John, which proposeth to us, the Words eternal birth; with all the deepest mysteries of God's Divinity. Thereby to intimate to us; that after the afore mentioned benediction, those blessed Elect shall enter into the celestial Paradise; there to know, to love, and eternally to praise the B. Trinity, Father, Son, and holy Ghost, three persons, 
Apoc. 7.12.  and one only God; to whom be benediction, and glory, all , honour, and power for ever and ever. Amen.   

A prayer to be said after Mass.  
I Render to thee, o sacred Trinity, most humble thanks for vouchsafing me the gracious favour to assist at this divine sacrifice of the Mass; whereof so many are deprived who would have made much better use of it I humbly crave pardon, most loving and merciful God, for all the distractions, irreverences, and discipation of my wandering Spirit, committed in time thereof. And for my dear Saviour's sake, I most humbly beseech thee, that those infinite merits of his bitter passion, and most precious blood, shed for my Redemption, and sacrificed to thee in remission of the sins of the world; may render me worthy to be made partaker of those divine and adorable holy mysteries, here so truly represented in this most holy sacrifice of the Mass; and that with final repentance I may die in thy happy grace. Amen.   

Reflections to be used so soon as Mass is ended.  
MASS being ended, call to mind your negligences committed therein. Crave pardon of God for them, and Beg heartily his grace for your amendment, and more strength and courage to resist all sin. Renew then also the morning oblation of all your actions for that day; and confirm your good purpose to avoid that passion, sin, or fratliy which puts you most in danger to offend. Finally your devotion being ended; retire your hart very gently from that holy exercise, to your worldly affairs; retaining as long as you can the feeling, and affection of your former devotion.  
Observe also, that by these declarations upon the holy mysteries of this divine sacrifice; it sufficiently now appears, that the Mass puts us in mind, and very lively represents to us Man's banishment from Paradise by Adam's sin; and his restitution to grace by the precious blood of Jesus Christ. And therefore this manner of hearing Mass is most conformable to the design of our B. Redeemer in his instituting this holy sacrifice: thereby obliging us to keep à continual memory of that his bitter passion which he suffered for the Redemption of the world: this do in commemoration of me etc. For so often as you shall eat this bread, and drink this Chalice, you shall show the death of our lord, until he come. Do this in memory of me. 
1. Cor. 11 Luke. 22.     


Spiritual advices of S. Theresa, greatly conducing to live happily, both with God, and man.  
ACcommodate yourself to the harmless condition of those with whom you converse. 
To enjoy true content and happiness;  With the merry show signs of joy. With the afflicted, a feeling of their grief. And finally endeavour to please all, to the end to gain all.  
In all your actions remember to be in the presence of God. And direct them with à pure intention to his greater honour and glory.  
Accustom yourself to make many acts of the love of God, and of your neighbour; for they will kindle charity, and make tender your hart.  
In any spiritual desolation, forsake not your accustomed practice of devotion: but much rather increase the same. For thereby you will soon experience God's divine favour and comfort.  
Let your desire be to see God; your fear to lose him. Your sorrow for having offended him. Your joy in doing his wil And by this means you will possess à most blessed and happy peace.  
Never speak any thing in your own praise, for knowledge, for virtue, kindred, 
For meekness, and humility.  or good actions; unless there be good cause to hope that some great good may come thereby. And then also it ought to be with much humility, and consideration, that these are gifts which come from the mere goodness of God, and not from you.  
Never busy yourself in thinking upon other men's faults; but rather in mending your own.  
When any shall reprehend you, take it both with inward, and outward humility; and pray to God for them who shall tell you when you do amiss.  
Be careful to exercise yourself in the fear of God, which engendereth contrition and true humility in the soul.  
Offer up yourself to Almighty God many times in the day and that in much fervour and affection.  
Endeavour with diligence to have frequently before your eyes, 
For Prayer and devotion  your morning good resolution; for that is of great profit for gaining perfection.  
Neglect not Gods holy inspirations: and put in practice the good desires which he hath given you in your prayer.  
Never make show of more devotion outwardly, than you have truly within. And what devotion you find inwardly, be careful to conceal it.  
Behold your life past, and bewail it; and be confounded at your present coldness in devotion, considering how much it wants of deserving that Beatitude which God hath promissd to all who truly love him.  
When you are in company of many speak but little.  
Never contend, 
For conversation  nor strive in words with any: for that argues but obstinacy, and self opinion.  
Speak to all Persons with à pleasing, sweet, and gracious modesty. Never reprehend any, without discretion, and humility.  
Exaggerate nothing; but deliver your opinion and advise with moderation.  
Offer not to give your advice, unless it be first demanded: or that charity require the same.  
Be merry without immoderate laughter; but with à modest, affable, and edificative mirth.  
Be not desirous to speak, nor inquire of things which do not concern you.  
In all your conversation mix something of piety: whereby you will avoid much idle, or worse discourse.  
Misery itself, is not to be desired; but à will to endure with moderation of mind for the love of God, when he shall please to send it.  
Whosoever shall read these instructions once à month, or oftener; and endeavour to put them in practice; he will undoubtedly reap much profit thereby, and arrive, by God's grace to great perfection in his state and calling.   

Pious Reflections, aswell for the embracing, and practise of virtue, as for the flying of vice. Which may also be used for the subject of so many profitable meditations.  
IT is, you know, the custom for such as being to frequent pestiferous places, and have care to preserve themselves from that dangerous infection; to carry with them some preservative, to which they smelling, or which they tasting in time of danger, do fortify thereby their spirits to resist the contagious air. It is spiritually the like case with Man, whose frail nature is exposed to continual danger of infection with sin, unless he make use of some spiritual preservative whereby to prevent his will from the pernicious tainter of consent. Against which I have here proposed these following Reflections: whereof you daily making use of some one of them, by way of a morning meditation, to be still borne in your mind in all occasions of temptations in that day, your soul will thereby be greatly strengthened to resist the dangerous infection of sin, and be preserved in the spiritual health of God's grace to practise holy virtues and devotion which are like unto little children, who though they give great content in their mother's arms, yet in bringing them fourth, they cause them much pain: even so the production, and first bringing fourth of all virtue is laborious and painful, but the enjoyment and good fruit thereof, is exceeding gustful and gives great delight, as by the practice of these following devotions, I doubt not but you will experience to be true.   

Of the virtue of Charity.  
THis great Queen of virtues, Charity, and the love of God, consits not in the tender affection only of the hart; which may proceed from à tender and sensible complexion, as well as from divine grace, wherein many are greatly mistaken. And much less doth it consist in words. But the true mark of Charitiy, and of the love of God, consists in deeds: for the trial of love, is the perfomance of deeds, saith S. Greg. Yea our B. Saviour demands this proof of it: if you love me keep my commandments. And therefore there is no truer mark of our loving God, 
joan. 14.  then to be in all things conformable to his blessed will; in body and mind: in health, in sickness; in disgrace, in persecution; in life, or in death etc. our continual prayer being ever: thy will be done.   

Of the love of our neighbour.  
Bear ye one an others burdens; 
Galat. 64.  and so ye shall fulfil the law of Christ. By thes burdens the Apostle understands our unpleasing humours, our ill governed passions, imperfections, and antipathies in our neighbours nature and actions; wherein we must mutually beatre one with an other, if we will comply with the law of Christ by which we are all strictly obliged, and commanded to love our neighbour, as our sulfs; and if not being able to show it by any other deeds; we ought, at least to suffer, and quietly to endure his imperfections, as he undoubtedly must also do many of ours. And can we conceive any reason that God should be more indulgent, loving, and merciful in suffering with so great patience our innumerable offences against his divine Majesty; then we should be in bearing with so few and small faults and imperfections of our neighbours against us! o shameful confusion to man, God suffers all ingratitude, sin, and injury from us; and yet powers he down incessantly his great blissing and favours, whilst we seek deep revenge for but trifling injuries. O infinite goodness of God, to our just confusion and shame.   

Wherein consists the enjoyment of a true and happy peace.  
TRue peace is what we all desire; but few take the right way to find it, and therefore cannot enjoy it. The means therefore to purchase this happy peace, with a virtuous repose of mind; is by establishing a firm and holy peace, with God, with our neighbour, and with ourselves: for which take this holy practice to obtain it.  
First, to procure our peace with God; mildness and humility of hart is required: learn ye of me who am mild and humble of hart, and you shall find rest to your souls. 2. to enjoy true peace with our neighbour: we must despise injuries; we must bear with their imperfections; and do them what good we can. And finally, to be at true peace and tranquillity of mind interiorly with ourselves; that must be gained by an entire and perfect renouncing our own proper wills, by virtuous patience, and true conformity to the will of God: for in your patience you shall possess your souls. 
Lu. 19.21.  Saith Jesus Christ.   

Of Christian Patience.  
AN injury patiently suffered for Jesus Christ is much to be preferred before an act of great austerity which may be omitted without sin; but to fall into impatience, you cannot without offending God; which ought not to be done to save all the world. Many fancy in their minds to suffer cruel martyrdom for Jesus Christ who yet have not the patience to be Crossed, nor to endure the least word of injury, or of comtempt. They frame to their fancy to do great matters a fare off, which are never likely to happen; but they lose all patience at the least offence; the devil on set purpose busiing their thoughts in unprofitable fancies of things which will never arrive; thereby to hinder them from what much more imports them to do, and by that means to hinder them both of merit, and grace. Infine, no virtue is more necessary, then is Patience, we being almost continually in occasion for the practice of it: and by the help thereof we surmount the greatest difficulties.   

Of true obedient submission to the will of God.  
GOd hath no need of his creatures for the execution of his design; and therefore we ought not to be troubled at our own insufficiency; he can do what he pleaseth without our help: and if it be for him that thou labourest; call well to mind that he needeth no creature to lend him help. It happens frequently to be much better for you to mortify some disordered appetite, then to preach many well studied sermons, or to do divers rigorous penances. And if God deprive you of health, he gives you but thereby occasion to augment your merit.  
Serve not God according to your own desire, but as it is his blessed will. It would little avail à servant to take great pains, if it be not according to his Master's good liking; for at the end of his labour, he will only have gained his Maistens ill will and anger.  
If therefore by infirmity thou be'st hindered to do penance; be assured that obedience is better than sacrifice, and that there is much more merit to submit with holy patience, then do great abstinence, and other austerities according to your own inclination.  
Persuade not yourself to become a saint after an other manner then God hath ordained for you; nor to be more holy, than he doth require of you. That fall is not hurtful which preserves you from a much more dangerous precipice: let but your former fault make you more humble, and you have greatly profited thereby; for in true humility it is, that God will have you to take deep root.   

Of Prayer.  
Seek not the sublimest prayer, but rather what is most profitable; for that prayer doubtless is best which produceth most patience, most humility, mortification, and contempt of this world; and not that which gives most gust, content, and satisfaction to the mind.  
Be assured, that if you leave your prayer for some just exterior employment; your motive for it being charity, or necessity; you do but follow God's order, and execute thereby his will. Seek God much rather in your prayer, than his divine gifts, and cherishments. Nor leave of your prayer for any dryness, or barenness therein. Serve God purely without seeking your own interest; for far greater falls have happened by much pleasure from spiritual gusts and tenderness in devotion, then from the dryness, and greatest sterility therein.  
Suffer patiently to be deprived of all sensible, and tender devotion, and consolation in your prayer, for you using but diligence on your part, and humbly, and willingly submitting the rest to God's divine pleasure; the constant continuance in those your accustomed devotions, are most grateful, and will merit his divine benediction.   

Of the virtue of Mortification.  
MOrtification and payer have the same mutual connection, as have the two wings of a bird, supporting her to fly, if you deprive her of the one, the other can not support her, but of necessity she must fall. It is the like with prayer, and mortification; for the soul, which forsakes the one, shall never enjoy the other; sigh they do mutually support themselves, as experience makes it manifest. Yea mortification is the true nursing mother to all other virtues; for without it, no virtue can either prosper, or long continue; for that our corrupt and depraved nature by sin, doth so oppose all virtue, as should it not be supported by the help of Mortification, it would soon decay; as well appears, not only in prayer, but also in patience, in humility, obedience, temperance, and in all the rest, which would but languish, and fall to ruyn, should they not be preserved by the practice of Mortification (as experience will force us to confess.) And therforit ought to be very carefully practised.   

Confidence in God, and grief for sin, must go rightly tempered together.  
MOst just it is that we conceive due grief and sorrow, with true repentance for having offended so great and good à God: yet so as not to lose our confidence in his mercy. Nor must we permit, that therefore melancholy and vicious vexation possess our hearts. For Judas sorely grieved, and was sorrowful for his crime but in despairing for pardon, he excluded all remedy by his greater sin. Consider well therefore your offence, on the one side, which is great, and repent; but remember Gods infinite mercy, on the other, which far exceeds it; and is much more powerful to give you consolation, then should the other be, to cause despair. For he is not inclined to revenge, who is all goodness, mercy, and compassion. Have therefore horror of the least sin against so good à God; but hope for pardon of the greatest. Fear all sin whatsoever before it be committed, as doubting of pardon: but being now guilty fly to God as a prodigal child to his compassionate Father, with all humble confidence, and firm hope to receive pardon and grace. Approaching to him with à contrite and humble hart which he will never despise.   

How to draw profit from sin.  
BE you greatly humbled, considering your sin and misery; nor differre to amend with a quiet and peaceable spirit, without fretting or vexing your mind. Fail not to have this confidence in God, that although you should fall a thousand times in the day, he would be ready to lend you his hand two thousand times to raise you; because with our lord there is mercy; and with him plenteous redemption; for well he knows our weakness and great misery. Serve God therefore with more fervour than before; and learn by your fall to know both his goodness, and your own misery much better than before; for thereby you will master your enemy with his own weapon, wherewith he intended to wound you: for to serve God withouth all sin, that only is to be found in Heaven. Be you therefore assured whilst breath remains in your body, never to be exempt from temptation: be always prepared for the combat, whereby not only to defend yourself from harm, but also to get victory therein and glory. You feeling temptation to assault you, approach nearer to God by prayer, and humbling yourself before his divine Majesty; call to mind his innumerable benefits, and think seriously upon the four last things to happen; and you will reap much profit by the temptation.   

Of distrust in our own selves.  
NO enemy is so dangerous to our salvation, as our own selves: and the chiefest means to avoid sin, is to distrust greatly our frailty, and carefully to watch over our chief natural inclination; which being subject of itself to great corruption, it usually disorders all our actions. And this being but well observed, we shall easily perceive that all our sin and misery springs from that infected fountain, by following our disordered affection, and natural bent, quite contrary to God's inspirations, and internal motions of his grace. We ought therefore diligently to examen, what is our most predominant vicious inclination; which having discovered; we must crave God's grace, and use all diligent industry to oppose, and root that disorder out of our soul.   

Against presumption in our own endeavours.  
SPeter above all the rest did most presume of his fidelity; promising that though all should abandon their Lord, yet he would never deny him: who notwithstanding, but few hours after, was made thrice, both to deny and forswear him, through the fear only of a poor silly maid; whereas had he more humbly mistrusted himself, and craved constancy by holy prayer; it is likely he would have prevented so shameful a fall but when he should have prayed, as his divine Lord had commanded him, thereby to have armed himself against the approaching temptation, he was still found floathfully asleep, and therefore not having demanded divine help from above, he soon did experience his own great faulty, and weakness. Are we not now as frailty herein, by our great infidelity to so many good purposes and pious resolutions; wherein we most shamefully do fail, for want of demanding grace by prayer to put them in execution. But we presuming too much in our own endeavours, we prove unconstant, and most unfaithful to God.   

The least sins are carefully to be avoided.  
WE can give no better proof of our love to God, then to be exact in the smallest mafters which concern his divine honour and glory. For thereby we plainly manifest the great esteem which we make of his holy will and command; we having no other motive nor respect to draw us thereunto. 2. because those small occasions, being very frequent, they give much practice for virtue; and thereby to obtain great grace and many favours from God. Let us therefore make this good use of the least occasion, to testify our love and true fidelity to him, and thereby to increase his grace in our souls, to which, in Heaven is answerable eternal glory. And who on the contrary, shall be negligtfull therein, will experience that the holy Ghost hath most truly fore told us; 
Eccl. 1●.  that who contemneth small thins, shall fali by little and little.   

Reason ought to be the Rule of all our actions and affections.  
Man's nature is to live according to reason, but passion blinding us, we weigh not all things by the just weight of their worth, but rather by our deceitful affections, and disorderly appetits: the affection which we have for one person, making all his actions to seem grateful and good; and our aversion to the other, but unpleasing and bad: whereas he notwithstanding may well have what is worthy of praise; and the other, what may deserve much blame.  
Have not a double hart; the one for yourself, and the other for your neighbour; it being reason which ought to be the Rule and guide of our will. Esteem not things accordding only as they seem pleasing to you, and in appearance, but according to their worth and valour. Be not troubled that others seek their own conveniences, seeing that they are not offended to let you procure yours.  
Do as you would be done to, and deal with others in the same manner, as God dealeth with you: who although he suffereth much at your hands, yet he refuseth not to bestow blessings and great favours daily upon you. Nor be you much troubled if men deal ungratefully with you, you being so very ungrateful to God.   

The examen of spirits, according to their different feeling in the hart.  
GUsts and interior feelings must be examined, to try whither such as are thought to be spiritual, spring not from flesh and blood; that devotion is not spiritual which hath its root merely from sense; and which is grounded on this foundation can not be solid and stable yea the greatest fervours, and most violent ardour in the love of God, is frequently discipated like unto watery froth. That devotion as true which proceeds from the purest love of God, and is best known by a generous resolution, whereby the soul doth unite herself inviolably to his divine will and pleasure through the greatest difficulties and contradictions to nature; not having regard neither to gain, nor loss; not to sensible consolation in prayer, nor to the greatest dereliction and barrenness therein: but only and purely to the honour and glory of God. And who build not upon this foundation, will little advance in perfection; but rather whil be still to begin, so long as nature bears such a sway.  
The right spiritual gusts, and the true holy motions from the spirit of God, are; that we greatly humble ourselves; that we renounce our own will, conquering nature, and its reluctance to suffering: neglecting all interest; and that we have no other aim, nor end; but purely to please, and to serve Almighty God.   

How to draw profit from afflictions, and painful sufferings.  
ARe you in painful sufferance either by bodily affliction, or by some desolation in mind: comfort yourself, in that by patience your gain will be without comparison far greater, then can be your harm. For if none can show greater charity, than he who giveth his life for a friend; what then may besaid of him, who suffers for the love of God, that which he both dreads and fears much more than he doth death itself: I mean, derelection and privation of all spiritual consolation, temptations, scrupules, and other afflictions of soul.  
Fear fin, and not pain; nor do you abhor what God gusteth with pleasure: nor be you discontent at what is very pleasing to him. It is now the very proper time of suffering, and yet self love makes any pain to be to you extremely troublesome. Yea so weak is the love of God in you; as you most unwillingly do suffer that which even for your own greatest good, he most fatherly ordains for you. Can he who hopes to enjoy God for alle Eternity, fear to suffer one little moment for his sake? Force nature but à little to bear Christ's holy Cross, and thereby your peine will much be lightened: for nothing doth so greatly augment our sufferance, as doth our own proper will. And if we do so greatly love and reverence the Cross of Christ for its being sanctified by his continuing fastened, three or four hours there upon; why should we not love, esteem, and honour laborious and painful sufferings, which he endured three and thirty whole years, continuing the whole space of his life.   

The reason wherefore all men naturally seekeing happiness, so few do find it.  
OUr divine Redeemer, declaring to his diseiples wherein beatitude and true happiness in this life did consist: he disabuseth them of the false opinion of worldly people; who though they naturally seek happiness, and labour for that end; yet they spending their labour to purchase worldly vain honour and deluding pleasures, or sordid wealth, according to the pernicious false principle of the world; they wholly neglect what their divine Master Jesus Christ hath taught us, both by word and example, whereby to lead us the way to true beatitude; beatifying the poor of spirit. The meek and humble. Who weep and mourn. Who hunger and thirst. The merciful. The pure and clean of hart. The peace makers. And finally the persecuted and afflicted persons for justice. All these our divine Redeemer declares to be blessed, and that the kingdom of Heaven belongs to them; whom yet the deceived world (according to their false maxim) do judge to be but miserable and most unhappy. Nor is it a wonder, that what Jesus Christ proposed here as happiness, seems rather misery to the delved eyes of men; whose thoughts, not going beyond this present life, which being but truly misery in itself; it can no other wise make us happy, but as it serves to help us to gain that other of endless bliss.   

Of sloth and idleness.  
THis mother of vice, is contrary to nature it being the proper nature of man to labour, as for a bird to fly: nor hath he à greater enemy, then is sloth and idleness. Which is a sin quite contrary to the nature of man; the very institution of his first creation, being properly to work: God placed Adam in Paradise, 
Gen. 1●.  that he should work. And after his fall, it was appointed him in punishment of his sin it being pronounced against him, and all his progeny; 
Gen, 3.19.  that in the sueate of his hrowes he should eat his bread. And therefore idleness is both unnatural to Man, and unpleasing to God: 
Math. 25  cast out the idle servant. And the barren figtree was commanded to be cut down, and cast into the fire. For wherefore hath God given us a body with all its members, and senses; and a soul with all its noble faculties, but that we should employ them, as a talon lent us for his glory. Let us therefore be more careful not to lose our precious time which is but lent us here to labour for eternity; for the night of death will suddenly surprise us in our sinful floath; and then no more time will be afforded us to repair our former idleness and neglect of tyme.   

Of the sin of scandal.  
MOst justly hath our blissed Saviour given so dreadful a curse against this wicked sin, 
Math. 18  which so truly represents the sin of Lucifer; who by the scandal of his ambitious pride did draw with him à third part of those unhappy Angels unto the low pit of Hell.  
Yea like to the pestiferous plague, one scandalous person is capable, by his ill example, to communicate the infection of his sin to a whole town and country. But finally be we most certainly assured, that alle such as by our scandal were brought to their endless perdition; they at the dreadful day of judgement will cry vengeance against us; and will require that we be eternally punished for that their irreparable harm, which by scandal we caused to them, by our provocation to sin.   

Of Choler and Anger.  
THe holy Ghost disswads us from harboring anger in our breasts, 
Eccles. 7  lest it place us in the rank of fools; assuring us also that who is soon moved to anger, is much inclined to sin. 
Prov. 25.  The usual attendants of this pernicious vice, is Pride, Contumely, Indignation, Oaths, Blasphemies, Quarrels. Murders and the like. This vice is not only hurtful to the Author; but so insupportable to others, 
Prou. 22  as the holy Ghost peaswads us to fly their company, who are subject unto it, and well it is to be observed, that whilst we strive by anger to master our enemy, we are most shamefully overcome by ourselves. This pernicious vice obscures reason, and precipitats the will into dangerous actions sur future repentance; for who is blinded with the fumes of this passion, is neither capable of right reason, nor counsel.  
Wherefore seeing that it is a vice so prejudicial to ourselves; so injurious to our neighbour: and so greatly detested by God; let us resolve to resist the first motions of this unruly passion, and by craving God's grace, and imitating the mildness and meekness of Jesus Christ, to over come the same.   

Of Rash judgement.  
THe holy Church, though particularly assisted by the holy Ghost, yet she judgeth not of inward things: and shall a particular ignorant Man, vicious, and passionate, take the liberty to judge what only lieth open to God; O unsupportable pride and presumption! We must therefore judge ever the best of the intention of others; it being a secret which belongs only to God, the true scarcher of the hearts of men. Yea it is a sacrilegious usurpation to trench upon that which is Gods own due; and it makes us truly to resemble those hypocrites of the Gospel, who espying a moat in their brother's eye, perceive not the beam which remains in their own. S. Bernard's advice herein is singularly good, exhorting us that when we perceive in an other, some fault which displeaseth us: amend it (saith he) in thyself: but beholding in him what is virtuous and good, examenwhither thoupossessest the same, and if not, then labour to obtain for thds doing, thou wilt make prosit of all.   

Of the virtue of mildness, and meekness.  
THe reason wherefore this virtue is often recommended by Jesus Christ and that they are called blessed who are gentle and mild, is for that, God being the God of peace, he loves to rest in a mild and gentle hart, factus est in pace locus eius. 
Psal ●6  2. it makes us to enjoy true solid content of mind: they shall be delighted in abundance of peace. It is the motive which our Saviour gives us to practise the same: learn of me who am mild etc. and you shall find rest to your souls: for as no quarrel can be fixed upon a cheerful mind, and pleasant countenance, so also courteous and friendly language will conquer the greatest enemy. The conversation of such a man is grattefull and welcome to all company, nor is any more offensive and displeasing, then is a froward, angry, and impatient person. We must therefore as S. Paul doth admonish us, show mildness and meekness to all, 
Tit. 32  which is the true means to gain love, both of God and and Man. 
Eccl, 3 19  Son do thy works in meekness, and thou shalt be belovod above the glory of Men.   

Of true humility of hart.  
THere are two sorts of humility. The one of spirit, and understanding; and the other of the hart, and will. That of the spirit makes us to know, and to acknowledge, that of ourselves we are pure nothing, nor can do any thing but merely from God. Tat we are borne in sin, and inclined to all evil. All which but well considered, how can we be proud, or vain glorious.  
But this humility of spirit will little availle us, without the humility of hart, and of will: for the devils know well their own great abjection and indignity; but they have not humility of hart, and of will: which consists in being glad and willing to be despised; and in flying the praise of men; wherein consists true Christian humility of hart and of will. For it consists not in certain little ceremonies, or composed humble terms, or actions; but in real deeds; acknowledging that all the good which we either enjoy, or do; is from God, to whom we are to render all glory and gratitude; and nothing but contempt and all abjection to ourselves, for our great and grievious sins.   

A 2. Reflection upon holy patience.  
NO virtue is more necessary than this, we being almost continually in occasion for the practife of it; and by the help thereof we surmount the greatest difficulties: nor doth any thing more edify our neighbour, or confund; yea caven conquer an enemy, as doth holy patience; whereas impatience doth all quite to the contrary. 2. the impatient man refuseth sinfully to submit to God's decree, who is the Author of all our sufferings, which, in that they cannot be resisted, the impatient Man is most unreasonable; and by that means he gins his Hell even in this world.  
And as that man is of all others the most happy, who is of all others the most patiented: so on the contrary, he is most miserable, who is most impatien.  
Now the best means to obtain this so necessary a virtue is to reflect upon God's great patience in suffering all our perverse great sins, and most enormous offences done against him. 2. That this life is but very short, and uncertain our peine cannot be long. 3. to reflect how justly we have deserved to suffer much more without comparaison, and that eternally. And finally we ought each morning to foresee what sufferance or vexation may that day be likely ro befall us: and to offer it to God; resolving patiently to suffer the same for his sake.   

The practice of God's divine Presence.  
A Principal and divine fundamental verity mainly conducing to man's salvation, is to keep in our memory the divine presence of God. 
Gen. 17  Walk in God's presence and be perfect. For he is more intimately present to us, then is our very soul; The memory of this divine presence is able to rule our disordered passions, and to onercome the strongest temptations of our ghostly enemies.  Joseph and Susanna had no other buckler, but this, to defend themselves from so great assaults against their purity. The frequent Acts by faith of God's divine presence in all places, in all our actions, words and, thoughts, would be a special preservative against all sin. Who shall be faithful to this holy practife, in all his chief actions, may hope by God's grace to frustrate the dangerous snares of all his ghostly enemies. Still calling the holy proverb to mind: 
Prov. 15.3.  that in all places the eyes of our lord beholdeth both the Good and bad.   

Of true purity of intention.  
THe greatest secret for Christian perfection, is the right rectifying our intention in all we shall do. It being the intention which gives them their price and value. If it be Good, the action will be meritorious, if vicious the act will be noless give you à thousand pound in alms, yet with some bad intention, or out of the motive of vanity; all that alms is not only lost to your soul; but is also sinful, and deserving punishment from God; whereas one penny given for his love, will merit eternal reward. And therefore whither we eat, or drink, or what else soever we do, let us do it with a pure intention for the glory of God.  
This was the perfect practife of Jesus Christ. 
Cor, 101,  Who had no other end nor intention in all he either did or said, but purely his eternal Father's glory. And have we then not great reason to frame all our actions upon so divine a model.   

Of good purposes and pious Resolutions.  
TO confess our sins without a firm purpose to amend, were but by sacrilege to abuse the Sacrament, and à mere mocking of God. A true good purpose, wihch is pleasing to God, must be with a firm resolution to practife virtue; and not an in efficacious desire of a slothful soul described by the holy Ghost. Saying that the slothful man will, and he will not. Hell is full of such fruitless desires, which those wretched souls, yet living in this world had sometimes to embrace Gods holy inspirations, and wish they had been faithful to those good purposes; which by their neglect and infidelity, they now well perceive. with enraiged grief to be brought to eternal misery. All serving at present but as tormenting worms to gripe, and to knaw their guilty consciences; and aught to be a sufficient warniing to us, yet in good time, to be more constant and faithful to our pious resolutions reflecting what shame and great confusion it would be unto us, to have so very often promised, without performance, but to a mortal man, as we have done, by our good purposes to Almighty God, without all care, shame or industry to perform what we have so often promised to his divine and dreadful Majesty.    

OF CONFESSION  
If we Confess our sins; he is faithful, and just, for to forgive us our sins, and to cleanse us from all iniquity.  1. Joan. 1. 

Advertisments before Confession  
SAthan our mortal enemy useth all industry to deter us from this holy Sacrament of Penance; or at least, to put such impediments as may much hinder the happy fruits thereof; well knowing that by a true contrite confession he looseth, what in much time he had laboured to gain before.  
Conceal nothing in your Confession; for God you cannot deceive but yourself you may.  
For one mortal sin wilfully concealed, renders your confession a sin of sacrilege; and yourself incapable of absolution.  
Conceive not your Ghostly Father to disesteem you for your sins: for confess but with sorrow, and full purpose to amend; and although you approached a great sinner, yet he regards you by repentance to return a Saint.  
Prepare yourself to Confession, as if it were to be your last, and at the hour of death: and endeavour to put yourself in the same condition, as you would desire to be found at that last dreadful moment: by stirring up fervent acts of faith, of hope, of charity, and true contrition for your sins.  
Crave divine light of God, to call to mind your offences; and that you may now behold them, as they would appear to you at your death, and with the same enormity, that you may abhor them, and accuse yourself of them, with firm purpose to amend; and to do due penance and satisfaction for the same.  
Consider how often you have deserved eternal damnation; from which God hath of his mere mercy so often preserved you, as you have offended him by mortal sin: which is as great a mercy, as to have so often reduced you from that infernal pit of endless misery.  
Know also that a good Confession requires a good purpose of amendment, a right good purpose requires a true intention to avoid the occasions of our sin; for to do other ways, would be like to him; who would not have the plague, but would not avoid infected houses, for such a man's purposes would be but a mockery and in vain.  
To your good purpose of amendment, add also hearty sorrow and detestation of your sin. The want whereof may be the cause of your small amendment; and of so frequent relapses into your former faults.  
Our confession must be sincere and true; accusing ourselves freely, telling the doubtful things as doubtful; and the certain as certain, without artifice or excuse, covering, or diminishing; our Confession being to God, who already well knows how far we are guilty.  
Lastly recommend yourself to the sacred Virgin mother of God, to your good Angel, and to the intercession of all God's blessed Saints to obtain for you a true repentant hart, detesting all your sins, with a firm purpose to avoid them here after, and the occasions thereof. Confiding in the mercy of God, and in the sacred merits of Jesus Christ applied by the ministry of the Priest in this holy sacrament unto our souls for the remission of our sins; for it is not absurd (saith S. Cyril) that they forgive sin; who have the holy Ghost; for when they remit or retain, the holy Ghost remits or retains in them, and that they do two ways, first in baptism, and then in Penance Cyril. lib. 12. c. 56. in Joan. Let every one, my brethren, I beseech you, confess his sins, whiles he is yet alive, whiles his Confession may be admitted, whilst satisfaction and remission made by a Priest is acceptable before God. S. Cypr. de lapsis nu. 11.  
These premises supposed place yourself in the presence of God, and with a due reflection upon all his innumerable great blissing bestowed upon you; examen with great confusion your abominable ingratitude unto so loving and merciful à God: beseeching him to reduce unto your memory all your grievous sins whereby you have offended him, as also the spirit of perfect penance, confession, and contrition, and from all odious sin to purge you.   

A table of sins, helping the memory for a general Confession by method to examen our conscience wherein we may have offended Almighty God.  
NOT loved God above all things. 
of the first commandment. of honouring God above all things.   
Doubted or staggered in matters of faith.  
If continued in heresy more out of human respect, than ignorance.  
Ignorant of the chief mysteries of the Christian faith.  
If murmured against God in adversity.  
If disinherited in God's goodness, or mercy.  
If presumed of his goodness, to sin.  
If gone to witches, or sorcerers for counsel.  
If hindered any one's conversion to the faith, or good life.  
If blasphemed God, or cursed creatures.  
If exposed himself to the danger of mortal fin. Or taken delight in any sin done in time past.  
If procured by way of lots to find out any theft or some secret thing. 
of the ● commandemnt. of not taking God's name in vain   
If sworn what was false; knowing or doubting it so to be.  
If sworn to do some unlawful thing. Or had not then intention to perform it.  
If been cause that any did swear false; or not to observe the lawful oath, which he swore.  
If sworn to do evil. Or not to do a thing which was good.  
If sworn false in judgement. Or induced others to do the like.  
If he have had a custom of sweering often without consideration or care whither it were true or false.  
If not faithful, or if negligent in performing a vow.  
If not observed sunday, 
The 3. commandment.  and holy days. But either done or commanded some servile work. 
of sanctifying the sabaoth day   
If omitted to hear mass without, a lawful cause. Or if voluntarily distracted some notable part thereof, on days of obligation.  
If not gone to confession, at least once a year. Or not procured others of his charge, to do it.  
If gone to confession, without necessary examen of conscience; or purpose of leaving his sin.  
If concealed any mortal sin in former confession.  
If fasted, lent, vigils, and ember days, being bound thereunto.  
If eaten or drunk with much  
prejudice to his health. Or if voluntarily drunk.  
If done any injury or irreverence. to any sacred thing.  
If for sloth or negligence he hath left undone any good work, to which he was bound.  
If undutiful, 
The 4. cammandement.  or irreverent to parents, by word, or deed.  
If cursed, or spoke ill of them. 
honour thy Father and mother.   
If not obeyed parents, and superiors in just commands.  
If not succoured Parents in necessity, to their power.  
If deliberately desidered their death, that he might have the inheritance.  
If not fulfilled their last will and Testament.  
If not observed the just laws and decrees of Superiors.  
If detracted, or spoken ill of Superiors, temporal, or spiritual.  
If not succoured the poor in their great necessity, well being able.  
If Parents, have cursed or wished ill to their children.  
If they have not brought them up in the fear of God, and due Christian instruction.  
If Masters of families have the same care of their servants. And that they observe the Commandments of God and the Curch.  
If born hatred towards some person; 
The 5. commandment. Thou shalt not kill.  desiring to be revenged. And how long he hath stayed therein.  
If desired any man's death; or some great evil, or damage, to his body, or good name.  
If been angry with some person with intention to do him harm, or to be revenged of him.  
If struken, wounded, or killed. Or commanded, or consented to do the same. Or given aid or counsel, or favour thereunto.  
If having offended others, he refused to ask pardon, or reconciliation; or not sufficiently satisfied for the offence.  
If refused to pardon injuries.  
If for hatred he have refused to speak unto, or salute others; and scandalizd his neighbour thereby.  
If in adversity or misfortune he have desired death, or in fury or anger cursed himself, or mentioned the devil.  
If cursed others. If sowed discord; or caused enmity between others.  
If for hatred, or envy he hath been greatly sorry for the prosperity and good of others temporal, or spiritual. Or hath rejoiced at any harm of others.  
If in anger he hath offended others with injurious, and contumelious words.  
If flattered others, praising them for some sinful act.  
If with ill example, counsel, or praising that which was evil; or blaming what was good, he hath been cause that one hath left some good work. Or if induced thereby to some sin, or to perseverance therein.  
If omitted to correct or admonish one of a sin, when probably he hoped thereby that the other would amend.  
If given receipt unto outlaws, and murderers, or with his counsel, or favour, or otherwise assisted them.  
If spoke ill of his neighbour, manifesting any secret fault of his, to discredit him, or cause, him some other harm.  
If strucken injuriously any Ecclesiastical or religious person, wherein there is also excommunication.  
If given consent to any carnal temptation. 
The 6. and 9 commandments. Thou shalt not commit adultery. Thou shalt not covet thy neigh hours wife.   
If taken delight deliberately in any filthy cogitation.  
If negligent in casting away evil cogitations, when he feeleth himself in danger to give consent, or deliberately, to take delight in them.  
If spoken, or hearkened to unchaste words.  
If sent letters, or messages to dishonest ends.  
If used unchaste looks, beheaveour, gesture, or opparel, to any evil end.  
If used unchaste touching, kissing, or embracing etc.  
If actually committed any carnal sin; with à secular or religious person. Married, or unmarried, or of near kindred.  
If not avoided the dangerous temptations to fin.  
If corrupted a Virgin by self and deluding promises.  
If taken any thing from an other, 
of the 7 and ●. commandments. Thou shalt not steal. Thou shalt not desirethy neighbours goods.  by deceit, or violence to what value, and if any sacred thing.  
If retaining any thing of an other person without his consent, or restores it not presently; if he be able.  
If for not paying of his debts (when able) his creditors have sustained any damage,  
If finding any thing, or other wise it falling into his hands, he hath not endeavoured to have it restored to the owner.  
If in buying or selling, he hath used any deceit in the ware, price, measure, or weight.  
If bought of such persons as could not sell; as of children under age, suspected persons, and like not to have come well by what they would sell.  
If he have had a resolution to retain an other man's goods, if he could; or to gain, or increase his wealth by right, or by wrong.  
If committed any sort of usury: or made any usurarious contract.  
If having wages, or pay for any work, or office; he hath not done it well and faithfully.  
If defrauded servants, or workmen of their hire; or differed their payment, to their harm and prejudice.  
If moved any suit in law against justice, or if in just suits, he hath used any fraud or deceit to prevail.  
If in gaming he hath used fraud, that he might prevail; and hath won by deceit, or played with persons who could not alienate, as children under age, and the like.  
If defrauded any just impost or tolls.  
If committed simony; in what sort soever. Or if defrauded the Church of what was due as are tithes etc.  
If by unlawful means, and ill information he hath obtained what was not due to him. Or hath unjustly hindered others from the obtaining some benefit or commodity.  
If given help, or counsel, or in any other manner abetted such as have taken other men's goods, or (being able, or bound the runto) hath not discovered, or hindered any theft.  
If borne false witness in judgement, 
The 8. commandment. Thou shalt not bear self witness.  or out of judgement, or induced others to do the like.  
If spoken any untruth, with notable prejudice, or hurt to our neighbour.  
If detracted from the good name of others; imposing falsely upon them some sin; or exaggerating their defects.  
If murmured in weighty matters against an other man's life and conversation: especially of qualified persons; as Princes, Prelates, Religious, and persons of good name.  
If willingly given ear to detractions, and murmur against others.  
If disclosed some secret sin of others; causing their infamy. Which though true, yet unlawful to be published to the blemishing my neighbours good name.  
If uttered a secret committed to him, or which secretly he came to know, in that case he is bound to restore the damage happened by so revealing.  
If opened other men's letters unlawfully, or for any ill end.  
If judged rashly the deeds or words of his neighbour, what might have been well interpreted, or condemning in his hart of mortal sin.  
If not observed a just promisse, without due cause, and if for want of observing it, our neighbour is notably prejudiced, it is a mortal sin.  
If not acknowledged all blessings both of nature, of grace, 
of the seven deadly sins of the sin of Pride.  and of fortune, to be from the mere bounty of God, but rather ungratefully accounts them due to his own desert, not giving to God the glory and praise of all.  
If vain glorious and boasting of some virtue which he hath not. Or seeking to be esteemed more than he deserves; despising others, as if far inferior to himself.  
If proud and vain glorious of some sin. As of revenge, drinking, lust, etc.  
If ambitious; too earnestly coveting honour, and promotion, etc.  
If out of pride and self-esteeme, he hath despised others; doing something to their disgrace and contempt.  
If he will rather offend God, 
of covetousness  than part with his goods; when charity, and just cause doth require it.  
If over earnest, and greedy in gathering wealth; and too near, and miserable in spending it.  
If hard hearted, and unpittifull to the poor, and needy.  
If not contended with his own estate; but ever coveting for more.  
Of Luxury. See the 6. Commandment. 
of Luxury   
If angry, 
of Anger  impatient, overhasty, furious, disdainful, wayward, fretful, quarrelsome, immoderate in grieving, 
of Gluttony.  too severe in correcting.  
If intemperate in eating ad drinking.  
If overcurious in diet, and seeking to please the palate.  
if too much bending his thought upon good cheer.  
If not observed the fasts of holy Church.  
If made yourself sick by over much eating, or drinking.  
if envied or grieved at others prosperity, 
of Envy  or to hear them well spoke of.  
If rejoiced at their harm; if made the worst of all their actions.  
If drowsy, heavy, 
of Sloth  and unwilling to devotion.  
If idle and wholly given to take our own ease.  
If inconstant in good purposes.  
If not laboured to resist the loathing, and tediousness which we find in our prayer and exercise of virtue.  
If spent our time wholly unprofibly.  
If not employed our labours and gifts which God hath given us, to his glory, and our souls good.  
If negligent in preparing our selves to the holy sacrament of Confession and Communion.  
Of the many fins of omission, through sloth and negligence.  
If careless to amend our daily, and most habitual sins.  
Of all idle and ill spent time, lent us by God to be employed for his honour, and our souls good, which we have abused by sin, to his dishonour, and our soul's harm.  
Want of gratitude to God for all his great blessings. And for neglect of his divine inspirations.  
Finally let each one examen his conscience, according to the offences most subject to each ones particular profession, state, and degree, and according to their senerall obligations.  
And it is also to be observed that in all these above numbered sins; one may not only sin by his own committing them; but also by being accessary, and the cause of an other man's sin; by commanding; by counselling; by consenting, by receiving, by partaking; by not reprehending. And finally by ill example, flattering, and applauding ill doers.  
You having diligently examined your conscience according to the articles above: and carefully observed wherein you find yourself to be guilty of any offence; ask humbly pardon of God with hearty contrition; and firmly resolve (by the help of his grace) humbly, and truly to confess them with sorrowful repentance, and firm purpose never more to commit them again.  
And you having humbly confessed all the sins which you can remember: conclude, and say. For all these, and for all my secret sins, and all the rest committed from my first instant of reason; whereby I have offended my most merciful God, by thought, word, or deed, or by omission; I am most heartily sorry for them; I detest them, and most humbly crave his heavenly grace, that I may never fall into them again. And I desire you my Ghostly Father to give me penance, and absolution for the same.  
Your diligent examen of conscience being made. You are next to stir up hearty sorrow and true contrition for all your sins, with a firm purpose, and true resolution by God's grace to be very careful to commit them no more. Both which are necessarily required for a fruitful confession. For to what other end do we confess, and accuse our faults, but to testify thereby true sorrow for having offended so powerful, and so good a God: from whom we continually receive so great and innumerable benefits. Which hearty sorrow, and true purpose of amendment, may best be performed by this, or the like true act of contrition as followeth.  
O my great God, 
An act of contrition  my loving Redeemer, and my dreadful judge: I repent with my whole hart and soul for having so grievously offended thee; whom I truly love above all things what soever. I constantly resolve, by thy helping grace carrefully to avoid all occasions of my grievous sins, and from the bottom of my hart, I bliss and adore thy great goodness for affording me so happy and secure à means by this holy Sacrament, to make my blessed peace and reconciliation by grace and pardon again with thee; who hath so long and often times preserved me from Hell. For which I having nothing whereby to show in gratitude, I offer to thee, O Eternal Father, the bitter death and Passion, with all the sacred merits of thy divine son Jesus; of his immaculate Virgin Mother, and of all the blissed Saints and Angels of Heaven; to praise, and magnify thy mercy, and great goodness unto me for all Eternity.   

A prayer before Confession.  
REceive my Confession, O most benign and clement lord Jesus, the only hope for the salvation of my soul, give unto me, I beseech thee, contrition of hart, and tears to my eyes, that both day and night, I may bewail all my negligences, with humility and purity of hart. Let my prayer o lord, approach near in thy sight. If thou shalt be angry against me, what helper may I seek? who will have mercy on my iniquities? remember me, o Lord, who didst call the woman of Canaan, and Publican to repentance; and didst receive Peter weeping. O Lord my God accept my prayers. O good Jesus, Saviour of the world, who gavest thyself to the death of the Cross, that thou mightest save sinners; regard me a wretched offender, calling upon thy name; and take not such heed to my wickedness, that thou forget thy mercy. And though I have committed whereby thou mayst condemn me, yet thou hast not lost that, whereby thou art wont to save us. Spare me therefore, O Lord, my Saviour, and have mercy on my sinful soul: lose the bands thereof, heal the wounds, Lord Jesus, I most humbly beseech thee. Show me thy face, and I shall be safe. Send fourth therefore, o most loving Lord, through the merits of the most pure, and ever Virgin Mary thy immaculate mother, and of all thy blessed Saints, and Angels, send fourth thy light into my soul, which may show unto me truly all my defects, which it behooveth me to confess; and which may help and teach me to express them fully, and with a contrite hart, who with the Father, and the holy Ghost liveth, and raineth one everlasting God Amen.  
This done, next go and cast yourself upon your knees with a reverend and humble hart, as if at the feet of Jesus Christ in the person of his Vicar the Priest. there conceiving yourself as a criminel before your judge, and as wholly depending upon God's mercy; not having any thing to allege in your own behalf, but a guilty conscience deserving eternal punishment, raise all your hope in an humble confidence of his mercy, and sacred merits of Jesus Christ, detest your sin, whereby you have offended so good, and so gracious a God; and crave humbly grace to amend.  
You having asked your ghostly Father's benediction; and said your Confiteor till mea culpa etc. then accuse yourself plainly, humbly, and entirely, and with all confidence and freedom, endeavour to lay open to him wherinsoever you can conceive or doubt to have greevously offended God, for this freedom in confession takes away all scruple of conscience, and gives a great peace and tranquillity to the soul; which is far to be preferred before the greatest felicity in the world.  
Finally you having confessed all, and said the rest of your Confiteor. Then hearken attentively to what the Priest shall say to you, without any further searching into your conscience: but take with humble submission the advertisments which he shall then give you, as there the substitute of Jesus Christ. And perform faithfully what he shall ordain you; either by way of counsel, or penance.  
This done retire yourself with a recollected mind, to give humble thanks unto God; and with feeling piety and devotion say this following prayer after your Confession.   

A prayer out of F. Granada exciting in the soul compunction and sorrow for our sins.  
O only son of God, how great and ineffable are the blessings I have received ' from thee! thou hast produced me of the dust and slime me of the earth, thou hast created my soul out of nothing, according to thy image and likeness; thou hast endued me with understanding, memory, and will, thou hast given me a free will, together with all my members and senses, to the end that by their means I might know and love thee. Thou hast conserved me in the narrow prison of my mother's womb, to the end I might not die without the saving water of holy baptism. After so many sins as I have multiplid against thee, thou hast had long patience with me even to this hour, whilst many others, less guilty than myself, whom thou hast not so long expected to repentance, are peradventure at present tormented in Hell. Besides this, o my Lord, thou hast vouchsafed to make thyself Man, and to converse amongst Men for my sake. For me thou wouldst suffer grievous afflictions, a bitter agony, sorrow of soul, and a bloody sweat. Thou wouldst be apprehended, bound, struck, spit upon, injured, blasphemed ', buffeted; thou wouldst be clad at one time in a white robe, at an other in a red one, in mockery. For me thou wouldst be beaten, scourged, crowned with thorns, struck with a reed, upon thy sacred head, thou wouldst be blindfoulded, condemned to death and dragged to the place of execution with a heavy cross upon thy back, to which cross thou wouldst be fastened with hard and-ruged nails: thou wouldst be placed between two thiefs, and numbered amongst the wicked. Call and vinagar was presented to thee for thy last draught; and finally thou wouldst lose thy life by a most cruel death In this manner, o my Lord, and with these sufferings hast thou redeemed me, and yet I most ungrateful for so great benefits, have many times crucified thee again by my sins, whereby I have merited that all thy Creatures should rise up against me, and in thy name take revenge upon me for these injuries.  
Moreover what shall I say of the fearful abuse I have made of thy Sacraments, those blessed remedies which thou hast ordained ' me with thy most precious blood. Thou hast washed, and received me in holy Baptism as one belonging to thyself, there thou hast adopted me thy son: there thou hast consecrated me as thy temple. Thou hast anointed me as a Priest, as a King, and as a soldier, who ought incessantly to fight against thy enemy. There thou hast espoused my soul to thyself, and adorned her with all the ornaments requisite to so high a dignity. What have I done with all these jewels. What care have I taken to conserve such immense riches? thou hast adopted me thy son, and I have rendered myself a slave to sin. Thou hast consecrated me thy temple, and I have made myself a Den of Devils. Thou hast armed me as thy soldier, and I have taken part with thy enemy. Thou hast anointed me a King, and I have employed the power thou hast given me in rebelling against thee. Thou hast espoused my soul to thyself in perpetual charity, and I have loved vanity more than truth, and preferred the creature before the Creator. It is now high time, O my Lord, that he who has committed all these excesses should begin to lament them. And this is what thou hast so long expected of me, even since thou hast given me my life. For this hast thou so often called me; so long tolerated me. For this hast thou sometimes chastised me other times comfotted me; thy infinite goodness having used all possible means to draw me to thee. Thou hast patiently expected me; and I have abused thy patience. Thou hast called me, and I have shut my ears a 'gainst thy divine voice. Thou hast given me time to repent, and I have employed it in pride and vanity. Thou hast struck me, and I have been insensible to thy strokes. Thou hast chastisd me and I I have rejected thy discipline. Thou hast laboured and sweat to purify me; yet neither thy merciful sufferings, one the one side, nor thy just chastisemonts on the other, have been able to remove the rust of my vices. I have hardened my hart aswell against thy punishments, as against thy favours; having been ungrateful to the one, and rebellious to the other. Nevertheless, O my Lord, since thou hast suffered so much for me, and hast commanded me never to lose confidence in thee, I recurre with my whole hart to thy mercy; beseeching thee to give me grace for amendment: to the end that for the time to come, I may love and serve thee in such manner, as never to be separated from thee; world without end Amen.  
THe former table of sins being proposed for à general Confession; as also for such as frequent but seldom this holy Sacrament of penance. It will be but very convenient also to propose an other for persons of more devotion, who do often make use of this souveraine cure of sin: seeing that many virtuous souls are much troubled; in that examining their consciences for Confession, they find so small matter whereof to accuse themselves; they well kowing, on the one side that they cannot be without sin; and yet on the other, by their examen they cannot discover it. And hence they are greatly disquieted, fearing that they never confess as they ought.  
But these over timorous souls must consider, that it is very hard for a Man to know rightly himself, or truly to see into all the secret wind of his own conscience, which made the Royal Prophet with much good reason to say: 
Psal. 18. ●3  who sees well his own faults; from my secret sins wash me o Lord.  
It is more over to be observed, that the sins of these virtuous persons, are more usually sins of omission, which are not so perceptible, as are the sins of commission, against which they stand much more carefully upon their guard.  
Yet that none my have such difficulty to find out sufficient matter for their Confession I doubt not but by this ensuing table, they will be eased of that so needless à scruple.   

A method for examen of conscience, intended for the devouter sort, who do often frequent the holy Sacrament of Penance.  
IF loved God with your whole hart and soul; or if not set too much affection upon Creatures.  
If not ungratfull to God for his blessed benefits.  
If not negligent in calling upon him for help, both in your corporal and spiritual necessities.  
If not irreverent and negligent in admitting voluntary distractions in time of prayer.  
If omitted accustomed prayers, or examen of conscience at night, out of sloth and indevotion.  
If done your works with a pure intention for the honour of God. Or if not for vain glory, or for some sinister end.  
If for fear of displeasing others, you have omitted some duty, or vestuous exercise to God.  
If impatient at some Cross accrdent which by God's divine providence hath happened to you.  
If neglected Gods divine inspinations, or been inconstant in your good purposes, for the amendment of your daily and greatest imperfections.  
If offended by pride, and vain glory, by thinking better of yourself, then of others.  
If judged rashly of others, and that in a matter of moment.  
If sworn rashly, or untruly.  
If observed fasting and holy days with due piety and devotion.  
If eat or drunk with intemperate excess.  
If censured or judged rashly of others.  
If spoke ill by detraction, or slander, and thereby diminished their good name and reputation.  
If given them any ill language or reproachful words, or showed disdain to them.  
If caused any discord, or breach of charity between others, by your reports of them.  
If negligent in suppressing passion and anger; or been too impatient upon small occasion.  
If too earnest and obstinate in defending your own opinion, and contradicting others, which proceeds from self esteem and pride.  
If used too much vanity, or curiosity in apparel, or dyct.  
If entertained any thoughts to envy, by seeing others better esteemed, or to enjoy betters gifts from God, than yourself.  
If negligent in resisting unpure thoughts; or if used unchaste words, or dalliances.  
If lost much tymein sloth and idleness; or in vain and unprofitable conversation.  
If told an untruth for any ill end; or if to the prejudice of any other person.  
If borne any ill will, or alienation of mind to your neighbour. If taken content to hear detraction, and your neighbour's imperfections to be reported by others.  
If too much inclination and industry to seek your own ease and commdoity, neglecting true Christian perfection.  
If too much self love; and desire of esteem in your actions. And the like which upon examination may best occur to memory by the virtuous soul.  
By all which heads of usual venial frailties may be sufficiently reduced to mind abundant matter for our confession. We reslecting likewise upon the strict account which we must give to God of each idle word; as also of every moment of ill spent time: wherein who shall but well consider, will very easily find, both by thought, word, and deed, and by omission to have daily just cause to crave Gods gracious mercy, and to apply Christ's sacred merits to abtayne it by this holy Sacrament of Confession; wherein you having accused yourself of what you can remember, concluding with Mea culpa and the other advertisments as above after the general Confession. Then attend with much devotion and reverence the spiritual counsel and comfort of your ghostly Father, as also to the penance which he shall enjoin you: and then observe all the other advertisments as above after the general Confession. And he dismissing you, retire yourself with a recollected mind into a convenient place, most free from distraction; and there say with a devout and repentant hart this following prayer.   

A devout Prayer after Confession.  
O Sovereign Creator of all things, I a most vile and ungratfull sinner prostrate before thy sacred feet in true grief and hearty sorrow for all may heinous Trespasses where with I have so grievously offended my Lord and Maker; and for which thou hast vouchsafed to endure so cruel torments upon the Cross. I confess my great ingratitude, dear Lord, for all thy innumerable benefits, and for having thus mercifully spared me so long persisting in my sinful courses, and contempt of thy divine commandments and blessed will, for which in stead of casting me into Hell, as I most justly deserved, thy boundless goodness hath expected me to penance, and amendment of my life. For which, o how often hast thou knocked at the door of my hart by thy heavenly inspirations: how often hast thou prevented me with blessings? alured me with comforts? drawn me with favours? Yea forced me many times by crosses and afflictions to seek unto thee? and yet neither hath my flinty hart been mollified there with, nor my will reclaimed. But behold now at last, o my ungratfull soul, the grievousness of this thy sin; and pierce my obdurate hart o divine Redeemer, with contrition, and detestation of the foulness of all my detestable offences; for which unworthy I am to be called thy creature, or whom the earth should bear, much less afford so plentifully all conveniences for humane life to me, upon whom even nature itself ought rather to take just vengeance of my great contempt, and odious sin.  
O merciful Father, how many by thy righteous judgement are now burning in the eternal flames of Hell for a less number of sins then those of mine, who might have been Saints in Heaven, had they received so great a measure of thy gracious mercies, as I have done. But now, o merciful Father, of all pity and compassion; in unfeigned sorrow and remonse of conscience for all my misdeeds; I prostra to at thy feet most humbly beseech thy pardon, look on me, o loving Lord, a wretched sinner, with the eye of mercy, as thou didst on the pentitent Publican, the repentant Magdalen, and the Apostle who thrice denied thee, vouchsafe once more to admit me again unto thy gracious favour. Lord work that speedily in me, for which cause thou hast so long spared me, and to which, from all Eternity thou hast ordained me. But woe is me, who have refused to bestow my hart on thee who wouldst have made it a temple and habitation for thy own abode, which I have sacrilegiously defiled with so much impiety, and made it but as a stew of unpure thoughts. But I confess all this my grievous wickedness to thee my God of all piety, and therefore will not despair; but throw myself into the sea of thy infinite mercy; for as my sins be numberless, so are thy mercies endless.  
O Most loving Father, if thou wilt thou canst make me clean heal the wounds of my soul. Remember sweet Lord, thy comfortable promise to us pronounced by thy Prophet: thou hast committed folly with many lovers, yet return thou again to me, and I will receive thee. Great confidence this gives me, O Lord, and with my whole hart I return to thee. I am that defiled soul; that prodigal child, that unfaithful servant, who have separated myself from thee. I have forsaken thee, o fountain of living waters, and diged to myself cisterns which will hold no water; I have fed upon empty husks with the swine, which could not satiate my hunger.  
But what is past, let it be canceled, o gracious Lord, and forgot, I bessech thee, and for the time to come, let there be an eternal covenant betwixt us; that thou wilt vouchsafe to be my merciful Father; and that I again may be for everthy obedient and faithful child. I ask, dear Lord, neither riches, honours, nor long life; but this one only thing alone, which I will never cease to crave; that from this present instant until the dreadful hour of my death I may never more offend thy heavenly Majesty, nor defile my conscience with any mortal sin. Grant me this my humble suit, for the merits and bitter death and Passion of thy only and dear beloved son Jesus my divine Redeemer, to whom with thee, and the holy Ghost three persons and one ever living God be all honour and glory, now and for evermore. Amen.  
I beseech thee, Lord Jesus, let this my Confession be grateful and acceptable to thee, by the merits of the blessed Virgin thy Mother, and all thy glorious Saints: and whatsoever hath been wanting unto me now and at other times, of the sufficiency of Contrition, of the purity and integrity of Confession; let thy piety and mercy supply; and according to the same, vouchsafe to account me more fully and perfectly absolved in Heaven, who livest and raignest world without end. Amen.   

A Reflection.  
IT may here finally be observed; as it happens ofentymes, that the sick man dies because he makes not use of the Physician, concealing his disease, and not following his order and davise: so many a soul doth perish for not making use of his spiritual physician, by the holy Sacrament of Confession. The great benefit whereof (were it but well considered) we should not so much neglect the incomporable benefits which are to be reaped thereby. For being duly frequented, it expiates the guilt of all sin, and changeth the eternal pain (which was due to mortal sin) into temporal. It purifies our souls, and renders them grateful to God, By infusion of grace, and gifts of the holy Ghost. It greatly strengthens as against all evil temptations, and gives great quiet to our couscience. All which but scriously considered, who will neglect frequently to make use of so souveraine a good. For is there any that had he but a plant in his garden of so rare a virtue, as if but weekly taken, should cure all diseases, and preserve him in perfect he alth; would he neglect to make use thereof? undoubtedly he would not. Let us then for the eternal health of our soul do what we old most diligently perform for the mere temporal health of our body.    

OF THE HOLY COMMUNION.  Come ye to him, and be illuminated: and your faces shall not be counfounded. Psal. 35.6. 

A preparatory instruction disposing to the holy Communion.  
IF it be requisite that a Chrifstian come well prepared, and with due disposition to any Sacrament, it ought to be, doubtless with greatest care and diligence to this of the holy Eucharist; it containing the divine Author himself both of all Sacraments and grace. And therefore to be received with all purity and devotion, to receive the great fruit and benediction thereby. For as he who receives it worthily becomes the habitation and temple of God, who replenisheth him with all abundance of grace: so who receives him unworthely, receives (according to the Apostle) his own damnation and judgement.  
It doth therefore greatly import him, who approacheth to this divine banquet. First that he examen well himself (as S. Paul doth exhort (that he come prepared, and fittingly disposed, on his part. For which purpose these four dispositions are principally required.  
The first, a firm faith to believe Christ's own word, and his Church's doctrine; teaching that the words of consecration being pronounced; what was bread before, is changed by divine virtue into the true, real and substantial body and blood of Jesus Christ, and that although the colour, figure, taste, and other accidents of bread remain, yet the substance is converted into the body of Jesus Christ, which being now living, glorious, and immortal, it can receive no division nor indignity, but is united to his blood, soul, and divinity.  
The second disposition required, is a great purity, principally from all mortal sin; as also from all voluntary and deliberate affection, to either mortal or venial. And besides this purity of conscience, purity also of intention is requisite: for he would be greatly blamable, who should approach to this divine table for vain human respect, to be esteemed devout, or to gain the good opinion of Men. But his intention must be purely to please God, to be more closely united to him; and to be made more capable thereby to glorify, to love, and to serve his heavenly Majesty.  
The third disposition, is profound humility: to which the Christian may strongly be moved, he well considering, on the one side God's greatness and infinite sanctity, and his own origin from nothing, brought by sin to so despicable a state, on the other. Which very thought aught to give great confusion to a penitent sinner now ready to approach to this God of all glory and Majesty, before whom the Angels, Seraphins, and Cherubins do tremble with respect and fear.  
Finally the fourth disposition, is love and ardent charity towards this our divine Redeemer, who gives himself to us with so excessive goodnesse, with graces and benedictions from the superabundant fountain of this divine Sacrament; flowing copiously into an open, and loving hart. And therefore undoubtedly the most excellent disposition which a Christian can bring to the holy Communion, is to excite himself interiorly to the fervent acts of love towards Jesus Christ, with strong resolutions wholly to consecrate himself, to please and love him, to serve and glorify him by his whole life and actions.  
But although these dispositions regarding our soul, be both the principal and most necessary: yet such as concern the body must not be neglected. As first that the communicant present himself to this divine banquet with fitting decency in apparel. With modest and reverend comportment; yet all within the bounds of decent modesty, and without all superfluous affectation.  
He must also be fasting; and have swallowed nothing from the midnight before his communion. Who being now to approach to this heavenly table; it must be with great modesty and devout humility: saying the Confiteor with true hearty sorrow, for having offended so great and so good a God. And the Priest saying Domine non sum dignus etc. Let him humble his hart before God, acknowledging his great unworthiness to receive so divine a safety.  
The sacred Host being presented unto him, he must receive it with all humble respect, his eyes bending downwards, and opening moderately his mouth, without stirring his head or body, or moving his lips with words. Let the tongue touch the side of the lip, not too much put fourth; that it may conveniently receive the holy Host, which there moistened with decent motion may be let down into the stomach: for it is not to be chewed with the teeth, nor to be brought to the rouse of the mouth.  
Let the whole body be erected, and quiet without any motion, sighing, groaning, knocking of the breast, exclamations, vocal prayers, or the like; which would be unfitting, and inconvenient.  
Having communicated, he must be careful for one quarter of an hour, not to spit: but if forced to it; be careful it be with respect, and where it be not trod upon; or more decently to take it with his handkerchief.  
Let him retire to some convenient place, where for the space of a quarter of an hour, at the least, he ought to recollect his soul in thanks giving; considering whom he hath received, and with the eyes of fervent faith, there to behold within his breast his loving Saviour, and God of all Majesty: and with great attention, and devout acknowledgement of humble thanks for that inestimable benefit received: there offering, sacrificing, and entirely consecrating himself, his soul, his body, and all the powers and actions of them both to his divine honour and glory for all Eternity.  
When you actually receive the sacred Host conceive yourself (as S. Theresia did) as if beholding with her corporal eyes, Jesus Christ to enter into your poor habitation, and stir up thor at your faith, laying aside all mortal objects whatsoever. and as if entering in with him; procure there to recollect all the powers of your soul to attend upon that so divine a guest, to do him all adoration and homage; so that they neither distract nor hinder your soul from a quiet, and entire enjoyment of him. There represent yourself as at his feet deploring with repentant Magdalen your many sins. And although we should have no other devotion, but this alone; yet faith would persuade us that we were both well and very happy there to speak with our divine and loving Saviour so present to give care to the propositions of all our necessities; at least whilst the sacramental species remain uncorrupted with us. And therefore we must not lose one moment of this so precious time of his true real and substantial presence with us; but to spend it in all true fervent devotion, with so merciful and powerful a Lord and guest. For this is a most profitable practice after communion; which that seraphical 8. Theresa did usually excercise with great comfort and profit to her soul.  
And now finally that the virtuous soul may the better comply with her duty in this divine action, as well before the holy communion, as also after the same; let her read much rather with hart, then with mouth these following prayers: she framing in her soul the interior acts, which are but exteriorly framed in words.   

A prayer to be said before the holy Communion.  
O MOST benign Lord Jesus. I a sinner presuming nothing on my own merits, but wholly trusting on thy mercy and goodness, do fear and tremble to have access unto the table of thy most sweet banquet. For I have a hart and body spotted with many crimes: a mind and tongue, not warily gwarded. Therefore, o benign Deity, o dreadful Majesty, I a wretch, holden in these straits, have recourse unto thee, the fountain of mercy, I hasten to thee to be healed, I fly under thy protection: and he whom I cannot endure a Judge, I hope to have a Saviour.  
To thee, o Lord, I show my wounds; to thee I discover my shame. I know my sins to be many and great, and withoot number. Look down upon me with the eyes of thy mercy. O Lord Jesus, the eternal King, God and Man, and Crucifi'd for Men. Hear me graciously, hoping in thee: have mercy upon me full of sin and wretchedness, thou that wilt never restrain the fountain of thy pity to flow.  
All hail, healthful sacrifice, offered upon the tree of the Cross for me, and for all Mankind. All hail, o noble and precious blood, gushing out of the wounds of my Lord Jesus Christ crucified and washing away the sins of the whole world.  
Remember, o Lord, thy Creature, which thou hast redeemed with thy blood. It repenteth me that I have sinned: I desire to amend what I have done amiss. Take then away from me, o most clement Father all mine iniquities, and offences; that purified in mind and body, I may deserve worthily to taste the holy of holies. And grant that this holy tasting of thy precious body and blood, which I most unworthy intent to receive, may be the remission of my sins, perfect purgation of my crimes; driving away of filthy cogitations, an a begetting of good thoughts, and wholesome efficacy of works, pleasing to thee; and withal a sirme protection of soul and body against the dangerous wiles of my Ghostly enemy. Amen.   

An other payer of S. Tho. of Aquine before receiving the holy Communion.  
ALmighty and eternal God; behold I come to the Sacrament of thy only begotten son, our Lord Jesus Christ. I repair as one being sick unto the Physician of life. As one unclean, unto the fountain of mercy. As one poor and needy, to the Lord of heaven and earth. I beseech therefore the abundance of thy infinite bounty; that thou wouldst wouchsafe to cure my infirmity; to wash my filth; to lighten my blindness; to enrich my poverty; to  my nakedness, that I may receive thee, the bread of Angels, King of Kings, Lord of Lords, with so great reverence and humility, with so great contrition ad dovotion, with so great purity and faith, with such good purpose and intent as is expedient for the health of my soul. Grant me, I beseech thee, not only to receive the Sacrament of our Lord's body and blood, but the thing and virtue thereof. O God most meek, grant me so to take the body of thy only begotten son, our Lord Jesus Christ, which he took of the Virgin Mary; that I may deserve to be incorporated into his mystical body, and accounted amongst the members thereof. O most loving Father, grant me for ever with open face to behold thy beloved son; whom now covered in this way-fare I intent to receive. Who together with thee & the holy ghost three persons, and one only God, liveth world without end Amen.   

A preparatory meditation disposing our souls before the holy Communion to approach with due disposition to receive not only the Sacrament, but also the grace and great virtue thereof.  
Approach ye with faith, with fear, and with love.  S. Greg. Dial. li. 2. 
THese words were anciently pronounced in the Church with a loud voice by the Deacon to all such as intended to communicate. To which holy action, for a more fit disposition, four things are required. For like as to a solemn banquet; it is necessary, first that our hands, face, and linen be pure, well washed, and clean. 2. that we come decently and well apparelld. 3. that we bring a rigthly prepared stomach and good appetite. And 4. we must not sit down to a feast with a hart charged with anger, gall, or envy; for that would hinder both the content and benefit which otherwise we should or might have received thereby. So in like manner our soul must come pure, clean, and well washed from the foul stain of sine; and as a neat vessel to receive the grace of this holy Sacrament. 
Math. 5.3  For blessed are the clean of hart, etc. 2. It must come clad with the nuptial garment of virtue and good purposes. Friend where fore enterdst thou hither without a nuptial garment? 
Math. 22.  3. with hunger and a true desire to please God; and to serve him with fidelity the best we can. 
Matth. 5.  For blessed are they who hunger and thirst after justice, etc. And lastly, as the holy Ghost commands; we must depose all enmity and ill will against our neighbour, and embrace all in love and charity: 
Math. 5.24.  Leave thy offering before the Altar, and go first to be reconciled to thy brother etc.  
And as truth convinceth all this to be most just and reasonable; so ought we to practise it with due fidelity; so that neither blindness of passion, nor frailty of nature may lead us out of this true path or rightly loving, serving and enjoying this our loving Lord and Saviour.  
Grant me thy grace dear Jesus to receive thee in this divine Sacrament with firm faith of thy presence: with true purity and contrition of hart; with dreadful fear of thy Majesty (which makes all the celestial spirits with reverential fear to tremble) and to receive thee with a hart inflamed with divine and ardent love of so merciful and bountiful a loving Lord; who in this divine Eucharist gives us thyself wholly and entirely, body and soul, divinity, humanity, thy graces and merits: and therefore I give thee (my loves great God) wholly and entirely myself in perfect oblation; my soul and body, life, and death, time, and Eternity. And finally I most humbly crave such necessities, as I most need for thy glory, and my own souls heath.   

Of Thanks giving after the holy Communion.  
IT is the practice of most pious persons, to make best use of the most precious time whilst this divivine guest remains with us under the consecrated species, uniting there, their hearts and all the faculties of their souls, in doing homage and adoration unto their great Lord and God; craving humbly pardon for their sins: force to overcome their passions and temptations; grace to obtain the virtues of humility, of patience, conformity, charity, perseverance, and the like: then also making good purposes, and firm resolutions to amend our most habitual vices. And that day, in tankes-giving, and for his honour to resolve and practise, as occasion shall be offered; that virtue which is most opposite to the vice which is in us predominant. Or to exercise some work of mercy with that prious intention. This done you may continue your devotion by these flollowing prayers.   

A Prayer after the holy Communion.  
O My divine Recdemer, I humbly beseech thy unspeakable mercy, that this Sacrament of thy precious body and blood, which I most unworthey, have received, may be to me a purging of offences, a fortitude against frailties, a fortititude against the perils of the world; and obtaining of pardon: an establishment of grace, a medicine of life, a memory of thy passion, a nourishment against weakness, and a happy viaticum of this my pilgrimage.  
Let it guide me going, reduce me wandering, receive me returning, uphould me stumbling, lift me up falling, and persevering bring me into glory.  
O God of all goodness and Majesty let the most blessed presence of thy most precious body and blood, so altar the taste of my hart, that besides thee, at any time it feel no sweetness, it love no fairness, it seek no unlawful love, it desire no consolation, it admit no delectation at any time, it care for no honour, it fear not cruetly; who livest and reighnest God with thy eternal Father, in unity of the holy Ghost, world without end. Amen.   

An other prayer after the holy Communion.  
thanks be unto thee, o Eternal Father; that thou didst vouchsafe of thy great pity, to send thy only dear son, from thy glorious throne into this vale of woe; here to take our mortal nature, and in the same to suffer sharp pains, and a bitter death, to bring our souls unto the glory of thy happy kingdom, and to leave that precious body here to be our strength and comfort. I thank thee, o most loving Lord Jesus with all the powers of my soul; for that thou hast thus graciously fed me with thy most precious body: by which I hope to have health of soul, and eternal life; with joy at my departure from this vale of tears and misery. O holy Ghost, come Lord and inflame my hart with the burning beams of thy love, and make me with true humble and virtuous gratitude continually to yield acceptable thanks to the holy and glorious Trinity, three persons and one eternal God, to whom be all honour, glory, and thanksgiving from all creatures, without end Amen.  
The soul of Christ sanctify me, the body of Christ save me, the water of the side of Christ wash me, o good Jesus hear me, within thy wounds hid me, suffer me not to be separated from thee, from the malignant enemy defend me, and bid me come to thee, that with all the celestial blessed spirits I may praise and glorify thee, throughout all Eternity.   

A Conclusion.  
COnvert, o Lord all wicked sinners, call to true faith all heretics, and schismatics; lighten the infidels, who do not know thee, help all that be in great necessity, relieve all who have commended themselves unto my prayers, have mercy upon all my parents, friends and benefactors; as also upon all those for whom I am bound to pray. Let thy blessing be upon this place, with humility, peace, charity, purity, and conformity to thy blessed will; that we may all amend, fear, and faithfully serve thee, love, and please thee. Lord be merciful to all people, for whom thou hast shed thy precious blood. Grant to the living forgiveness, and peace, and to the faithful departed rest and everlasting life. Amen.  
Finally the devout soul, the more to dilate herself in the praises of her merciful and loving Lord, and to render him due humble thanks for so great a benefit, may here with a fervent hart inflamed with love and gratitude recite this following canticle wherein all creatures are invited to Laude and praise Almighty God.   

The Canticle of the three children  
ALl the works of our Lord, bless ye our Lord; 
Daniel. 5.  praise and extol him for ever.  
Bless ye our Lord, ye Angels of our Lord: ye Heavens bless our Lord.  
All waters that are above the Heavens, bless ye our Lord, bless ye our Lord, ye powers of our Lord.  
Sun and moon bless ye our Lord: stars of Heaven bless ye our Lord.  
Shower and dew, bless ye our Lord: every spirit of God bless ye our Lord.  
Fire and heat, bless ye our Lord: cold and summer, bless ye our Lord.  
Dews and hoary frost, bless ye our Lord: frost and cold, bless ye our Lord.  
Ice and snow, bless you our Lord: nights and days, bless ye our Lord  
Light and darkness, bless ye our Lord: lightming and clouds, bless ye our Lord.  
Let the earth bless our Lord: let it praise and extol him for ever.  
Mountains and little hills, bless ye our Lord: all things that spring in the earth, bless ye our Lord.  
Bless our Lord ye fountains: seas and rivers, bless ye our Lord.  
Whales, all that move in the waters, bless ye our Lord: bless our Lord all ye fowls of the air.  
All beasts and , bless ye our Lord; sons of men bless ye our Lord.  
Let Israel bless our Lord: let it praise and extol him forever.  
Priests of our Lord, bless ye our Lord: servants of our Lord, bless ye our Lord.  
Spirits and souls of the just, bless ye our Lord: holy and humble of hart, bless ye our Lord.  
Ananias Azarias, Misael, bless ye our Lord: praise and extol him for ever.  
Let us bless the Father, and the son, with the holy Ghost: let us praise and extol him for ever.  
Blessed art thou, o Lord, in the firmament of Heaven: and praised, and glorifid, and extolled for ever.  
This Canticle of thanks giving with the two following, and the Hymn of S. Ambrose and S. Augustin in praise and thanksgiving at his conversion are proper to be used to bless and praise God for some singular favour and benefit.   

The Canticle of Zacharie.  
BLessed be our Lord God of Israel; be caveses he hath visited and wrought the redemption of his people.  
And hath erected the horn of salvation to us; in the house of David his servant.  
As he spoke by the mouth of his holy Prophets: that are from the beginning.  
Salvation from our Enemies: and from the hand of all who hate us.  
To work mercy with our Fathers: and to remember his holy testament.  
The oath which he swore to Abraham our Father, thathe would give himself to us.  
That without fear being delivered from the hand of our enemies; we may serve him.  
In holiness and justice before him, all our days.  
And thou child shalst be called the Prophet of the highest: for thou shalt go before the face of our Lord to prepare his ways.  
To give knowledge of salvation to his people: unto remission of their sins.  
Trough the bovels of the mercy of our God: in which the Orient from on high hath visited us.  
To illuminate them that sit in darkness and in the shadow of death: to direct our feet in to the way of peace.  
Glory be to the Fater, etc.   

The blessed Virgin's Canticle of Magnificat. etc.  
MY soul doth magnify our Lord: and my spirit hath rejoiced in God my Saviour.  
Because he hath regarded the humility of his handmaid: for behold from hence fourth all gererations shall call me blessed.  
Because he that is mighty, hath done great things to me, and holy is his name.  
And his mercy from generation to generation, to them that fear him.  
He hath showed might in his arm: he hath dispersed the proud in the conceit of their hart.  
He hath deposed thy mighty from their seat: and hath exalted the humble.  
The hungry he hath filled with good things: and the rich he hath sent away empty.  
He hath received Israel his child; being mindful of his mercy.  
As he spoke to our forefathers, to Abraham and his seed for ever.  
Glory be to the Father etc.   

The hymn of S. Ambrose and S. Augustin in praise and thanks giving to God at his Conversion.  
WE praise thee God, we confess thee our Lord.  
Thee, the everlasting Father, all the earth doth worship.  
To thee all Angels, to thee, the Heavens, and universal powers.  
To thee Cherubin and Seraphin do cry out with incessant voice.  
Holy, Holy, Holy: Lord God of Sabaoth.  
Full are the Heavens and the Earth of the Majesty of thy glory.  
Thee, the glorious Choir of the Apostles.  
Thee, the laudable number of Prophets.  
Thee, the white clothed army of Martyrs doth praise.  
Thee, the holy Church throughout the world doth confess.  
The Father of infinite Majesty.  
The venerable, true, and only son.  
Also the Holy Ghost, the comforter.  
Thou, O Christ, the King of Glory.  
Thou art the everlasting son of the Father.  
Thou willing to take upon thee, to deliver Man, didst nor abhor the Virgin's womb.  
The sting of death being overcome, thou hast opened the kingdom of Heaven to all believers.  
Thou sittest at the right hand of God, in the glory of the Father.  
Thou art believed to be the judge that shall come.  
We therefore beseech thee, help thy servants, whom thou hast redeemed with thy precious blood.  
Make us to be rewarded with thy Saints with eternal glory,  
O Lord, make safe thy people, and bless thy inheritage.  
And govern them, and extol them, even for ever.  
Every day we do bless thee,  
And we praise thy name for ever and for ever and ever.  
Vouchsafe, o Lord, this day to keep us without sin.  
Have mercy upon us, o Lord, have mercy upon us.  
Let thy mercy, o Lord, be upon us, even as we have hoped in thee.  
In thee, o Lord, have I hoped, let me not be confounded for ever.   

Psalm 148. wherein all creatures spiritual and corporal are invited to praise God, their Creator, and conserver.  
PRaise ye our Lord from the Heavens, praise ye him in the high places.  
Praise ye him all his Angels, praise ye him all his Hosts.  
Praise ye him sun and moon, praise ye him all ye stars, and light.  
Praise him ye heavens of heavens; and the waters that are above the heavens; let them praise the name of our Lord.  
Because he said, and they were made; he commanded and they were created.  
He established them for ever, and for ever and ever: he put the precept and it shall not pass.  
Praise ye our Lord from the earth; ye dragons, and all the depths.  
Fire, hail, snow, ice, spirit of storms: which do his word.  
Mountains, and all little hills: trees that bear fruit, and all Ceders.  
Beasts and all cattle, serpents and feathered fowls.  
Kings of the earth, and people, Princes, and all judges of the earth.  
Young Men, and Virgins: old with young let them praise the name of our Lord because his name alone is exalted.  
The confession of him above heaven, and earth: and he hath exalted the horn of his people.  
An hymn to all his Saints; to the children of Israel, people approaching unto him. Alleluya praise ye our Lord.    

A MEDITATION of thanks giving after the holy Communion.  What shall I render to our Lord for all things that he hath rendered to me? Psal. 15.3. 
IT may well be accounted an exorbitant neglect, and sacrilegious irreverence, (having been visited by so souveraine a Majesty) to use so small respect in leaving him so immediately after his vouchsafing to visit us; by turning to entertain ourselves with frivolous thoughts and needless businesses; more slighting this our heavenly Guest thereby, than we would an ordinary friend, whom civility would oblige us to give much longer, and more respectful entertainment. This is the cause that we reap so little spiritual profit by that divine presence. And moreover it cannot choose but give much scandal to the people, to see the Communicant leave the Church almost so soon as he doth the Altar. Scarce giving any sit leisure or decency for his acknowledgement of thanks: and leaving thereby an ill example to others to do the like, and to conceive less esteem of that divine and holy mystery.  
A practice for this thanks giving may be; (after the usual prayers of the Church for that purpose) to produce some acts of several virtues: as of faith, of hope, of charity humility, confusion adoration, conformity, patience, and the like. Others consider Gods divine attributes: as his goodness, his justice, his wisdom, his power, his immensity, his sanctity, and the like, and this with comparison to our contrary defects in all. Let us finally conclude with humble thanks for all his benefits, craving humbly his grace for the chief necessities of our souls: and finally to consecrate to him all our actions and sufferings; beseeching him, that we may sooner be struck dead then to give a deliberate consent to any mortal sin. This is a true Christian and profitable practice for thanks giving, either after Mass, or communion, to preserve our souls, and bodies also true to God all the day after, he having vouchsafed to take possession of his habitation therein.  
And when negligent in this holy practice they must not marvel, that after so many holy Communions they remain, with out fruit, and all progress in virtue; they neither aporoaching with fit disposition, nor yet using due thanksgiving afterwards.  
Let us therefore resolve seriously to amend this sinful ingratitude; and to entertain our divine and souveraine Lord, one good quarter of an hour, at least, in that so precious and very advantageous a time; wherein to hear him speak to our hearts; and for us to propose to him our greatest spiritual necessities; and to beg grace to overcome the temptations of all our ghostly enemies.  

An exercise for practising the Acts of the most necessary virtues.  
ALthough it be the holy Ghost which tells us, that by walking from virtue to virtue, we must obtain everlasting life: and that so many virtuous actions, as the just shall practise in this life, are so many steps, by which they raise themselves to mount unto Paradise; yet how great is the number of Christians who fail exceedingly in this point; and paradventure in all their life scarce rightly frame in their hearts one act of true virtue: contenting themselves to recite but vocally some certain prayers, with otheroutward religious duties, which are ordinarily void of that inward feeling which ought to accompany the same.  
And therefore you have here a form for making Acts of the most necessary virtues to assist such persons as have most need of this instruction, to form them rightly in their hearts: they being made, for the greater facility, in the form of prayer. Which because in few words they express the acts of those excellent virtues; it will not be sufficient that they only recite them with their lips, unless therewithal they join a diligent attention: and that in pronouncing the words, they also well conceive what they signify; framing in their hearts the true sense and feeling of what they mean.   

Acts of the love of God.  
WHo am I, my Souveraine Creator, and who art thou, who thus imposest so expressly on me a command to love thee? was it not sufficient for thee, my God, to permit me so to do? and was it not thy abundant goodness to permit thyself to be beloved by so poor and so wretched a hart as mine and with thy grace there unto to enable me?  
Wherefore seeing that is thy command my God, I will obey: and though a wretch and unworthy sinner; I here in thy presence protest that I will love thee with my whole hart, and with my soul and force.  
And from hencefourth I choose thee, for ever to be the chief and Souveraine object of all the purest affections of my hart; the accomplishment of whose blessed will I prefer before all that is in Heaven or Earth; yea and my dearest life I would hold most gladly employed to testify this my love and due homage unto thee.  
O dear Jesus, king of eternal beauty, and heavenly glory; I will no other inheritance but the, O divine keeper of my soul, take thou possession of this my hart which was created for thee, and pierce it with a thousand wounds of pure love, that I may sweetly languish with wholesome sorrow for my having so much offended thee.   

Acts of Faith.  
OOmnipotent and Eternal God, who hast given me an understanding to know thee, and a will to love thee. I here protest before thy souveraine Majesty, that with a firm faith, I do believe what thy holy Church, inspired by the holy Ghost, proposeth to be believed: to which I entirely submit, as being reveled to her by thee; which therefore I embrace, profess, and by thy grace shall persever in it until my dying day.  
And I do utterly disclaim, and disavow what thy beloved spouse, the holy Catholic Church, condemns. This is the faith which I profess, and wherein I desire to be found at the hour of my death; and at that dreadful day of doom to be judgd by it accordingly.   

Acts of Hope.  
ALl my hope and confidence is in thy mercy, my loving God, and in the sacred merits of my divine Redeemer jesus; by whom I hope for remission of my sins; and humbly trust in his great goodness to continue in thy grace to my lives end; and to praise and glorify him with thee, o eternal Father, and with the holy Ghost for all Eternity: this my hope is laid up in my bosom. 
job. 19   
And although through humane fralty I daily offend thee; yet I hope, most gracious Lord by thy divine assistance to amend, and to gain more strength and constancy against my ghostly enemies.  
O Lord of infinite mercy, to whom a sorrowful and repenting hart is always a grateful sacrifice, although the multitude of my fins, and great ingratitude might tempt me to despair, yet certain I am, my merciful God, that a contrite and humble hart thou wilt not despise. 
Psal. 50.    

Acts of Adoration.  
WIth the profundest and most humble respect of my soul, prostrate both in hart and body before thy souveraine Majesty, o Omnipotent and eternal God: I adore, and acknowledge thee my souveraine Lord, both of my life and being, who can again reduce me to that nothing out of which thou first createdst me: and who by thy mere boundless goodness hast preserved me from it till this present day: I render thee, o Lord, all adoration and homage as thy submissive and humble creature, depending entirely upon thy blessed will and pleasure.  
And considering that what honour I am able to render to the merit of thy infinite Deity is so inconsiderable, (to supply that great defect) I offer to thee, the adoration which eternally thy Saints and Angels shall ever render to thee: and my great desire is, that all the creatures of Heaven, and Earth may bless, adore and glorify thee with endless praise for all Eternity.   

Acts of thanks giving and gratitude.  
I Have merited nothing according to the effect of thy great liberality to me, o my great God; nor is there any thing in me which could move thee to bestow so great and many benefits both of body and soul on me who am so far uncapable to render thee due thanks for having created, redeemed, preserved, and called me to the happy way for my salvation.  
Thou hast given me, o Lord, reason both to know and serve thee, and what daily favours hast thou conferred on me? from how many perils of body and soul hast thou carefully by thy fatherly providence preserved me? how great spiritual benefits hast thou bestowed on me by the merits of the bitter death and passion of my most loving Redeemer Jesus? how often hast thou nourished my soul at the sacred table with the bread of Angels, whereby to give true force and grace to serve thee.  
O how often hast thou awaked me from the mortal drowsiness of sin, by thy heavenly grace; and prevented me by thy holy inspirations from grievously offending thee?  
Accept; o heavenly Father, in stead of my defect, all the acceptable works which Jesus Christ, my loving Saviour, hath offered to thee for me; take this in my acknowledgement of due gratitude for these thy gracious benefits bestowed on me, and grant that all my life may be a continual thanks giving to thy divine Majesty; to whom only is due all honour, glory, praise and benediction for ever and ever without end.   

Acts of Love towards our Enemies.  
THou hast taught me, o God of all love, both by thy word and example, to love my enemies: yea the whole practice of thy divine life well appears to have been a continual exercise of doing good for evil; as also was thy death the souveraine sacrifice to expiate their sins. O grant me grace, I beseech thee, herein to imitate thy charity, and to observe this thy holy command.  
Forgive therefore, sweet Jesus I beseech thee, all those that persecute, and do me any injury; grant them final repentance of all their sins, and after a happy persevetance in thy grace, to enjoy thee in eternal bliss.   

Acts of Humility.  
I Acknowledge, and before thee, my God, do confess, that of myself I am a pure nothing; neither any thing could I do. My extraction is from nothing, and my inheritame, and proper share is only weackenesse, sin and misery.  
It is thou, o Lord, who hast drawn me from my nothing, wherrin without thy mere goodness, I had continued for all Eternity, and thither should I again return, were't not thy powerful hand which continually preserves me from it.  
All this I now acknowledging for truth, what greater folly can there be then to flatter myself with vain esteem? nay let me but pass yet one step further onn, and consider my innumerable sins committed against this souveraine Majesty; ought not I then to confess my ill deserving the least of these thy so gracious benefits  
I do acknowledge, to my great confusion, and thy glory, that I neither have deserved thy consolation, nor from thy creatures any assistance att all, yea should they by thy just order, all quite abandon me, I could have no cause to make my complaint to thee.  
O when I consider but what it is to have offended, my God of all glory and Majesty; I must avow that the least of my sins against thee, makes me justly deserve not only that every creature should tread on me; but even to be over whelmed also with all sorts of punishments, and miseries.  
Wouchsafe, o Lord, so deeply to grave this feeling, and true humble knowledge of myself, into my hart, as it may never wear out; but rather serve me as a secure antidote against all vain glory, and self esteem; whereby to be disposed ever to enjoy the Spirit of true Humility, and to render all honour and glory, to whom only it is due for time and all Eernity.   

Acts of true dread and fear.  
IF I make but good reflection on those thywords, O Souveraine Judge of Men; that we are to render thee an account of the least idle word; and that according to the talon given us of thy grace, we must render fruit in due proportion; and receive our judgement proportionably there unto; I should be very senseless if I should not be struck with horror and great fear; considering not only the infinity of my idle words; but also of my grievous sins committed against thee; as also the multitude of thy graces bestowed on me, whereof I have made so very ill employment.  
O my God what shall I say when thou shalst come to judge and question me? what answer shall I make to thee? And were I now to appear at that tribunal of thy most dreadful judgement; in what state art thou, my soul? art thou in gracious favour with thy God, or no? art thou now worthy of his love; or, rather, art thou not in his just disgrace and hatred?  
But this whilst here I live I cannot know: Nay should I with bloody tears deplore my sins, what certain assurance could I have, that thou hast pardoned me? nay more though thou thyself affirm it yet should I be still uncertain, in this life, of my perseverance.  
And have I not therefore just cause both to tremble and fear, considering this great uncertainty of my salvation? the many perilous dangers which on all sides environ me; the multitude of conspiring enemies, who seek continually to destroy me by all art and industry, drawing me to consent to sin, and all iniquity.  
O my Souveraine Lord, inspire my soul with this wholesome terror, and pierce my hart, and rule my disordered affections with the sharp piercing nail of thy fear; to the end that I never more rebel against thy holy law. 'Cause by thy grace that this apprehension and wholesome fear of thy judgement may separate my hart from what soever may displease thee: and let it dedicate and consecrate to thee entirely, all its actions and affections forty eternal glory.   

Acts for the exercise of the virtue of Penance.  
WHen I consider thy infinite Majesty, o God, who art goodness itself: and on my part behold my ungrateful rebellion so often committed against thee; it seems to me a wonder how I durst so impudently offend so mighty a power, and so good a God.  
O what penance can be proportionable to the enormity of these my crimes? what satisfaction can I make for these my faults? alas, should I pour out as many bloody tears, as are the drops of rain from all the clouds; or should I expose my body to as many torments, as all the blessed Martyrs have endured; all this, according to true justice, could not be able for to expiate one mortal sin; which committed against a God of infinite Majesty, no due reparation can be made for it, but by a penance of infinite satisfaction.  
It is then to thee alone, my divine Redeemer Jesus, to whom I must recur; that thou wilt vouchsafe, by thy satisfactions, which are infinite, to supply the want of mine.  
But seeing that so thy justice doth require it, that, I being the offender, should also on my part make such satisfaction as I can, although not as I ought: I therefore with a contrite and humble hart, grieve and lament for that by my wicked sin I have so grievously offended thee, my dear and loving God; whom I love above all things either in heaven or in earth. I firmly purpose, by thy divine grace, rather to die, than so to offend again; but to confess and do due penance for my sins committed; confiding in thy infinite mercy, and in the sacred merits of Jesus Christ, to obtain thy pardon, and to bless, adore, and praise thee in Eternity.  
And now in expiation of my sin, and some reparation of thy honour, so grievously offended thereby: I here renounce all pleasures which displease thee. I renounce all friendship which may hinder me from truly loving thee, and I renounce all occasions which may expose me to the danger of losing thy holy grace.  
Grant me, loving and merciful Lord, the succour of this thy so necessary grace; that by so heavenly a succour, these my good resolutions may be made so happily efficacious, as to produce the fruits worthy of true penance, which may be grateful to thee; and enable also me to magnify thy infinite goodness, and Eternal Majesty, together with all thy celestial happy spirits in Beatitude.   

An act of submission and Resignation to the will of God in all encounters whatsoever.  
Merciful Jesus, thy divine will be now and ever more fulfi'ld; for whatsoever doth thence proceed must needs be Good, though flesh and blood may not accord. Wherefore I denying my understanding, sense, will, appetite, and desires: yea disclaiming all interest and propriety in myself; do commend into thy gracious hands my soul and body, together with all jousts of nature and grace which thou of thy goodness hast bestowed on me; being resolved hence forward not to seek my own consolation, my ease, credit, or commodity; but to endeavour, that in me, thy will be done in all things, according as thou, my Lord and Saviour, hast appointed.  
And therefore, he it thy pleasure to send me sickness or health, honour or contempt, prosperity or adversity, liberty or restraint, life ordeath: welcome for thy name's sake be they; and for that thou hast so ordained them. Only grant, dear Lord, that I may be partaker of thy grace, and continue thy servant for ever.  
But for so much as the holy Ghost hath pronounced that the hart of Man is deceitful; and therefore hath reserved the search thereof unto himself: if then in any corner of my breast, there remain any self-will, self-likeing, or secret reservation, contrary to this my express and absolute Act of Resignation; let it be thy merciful work, so to root out the same, as that I may truly, (though not in the like degree of perfection) say, as thou, my Lord and Saviour, didst to thy Eternal Father in the garden, the night before thy passion; not as I will, but as thou wilt, not my will, but thine be done.  
Grant, sweet Jesus, even for thy bitter passion's sake, that I may perform, what by thy grace I have thus resolved, humbly, fervently, faithfully, & constantly, that my ghostly enemy may never have any just cause to reproach me for my infidelity therein. Amen.   

Acts to be made in time of affliction or of trouble, either in body or mind.  
O Father of mercy, and God of all consolation; it being now the hour ordained by thy divine pleasure that I should suffer, I bless and adore thy holy name, desiring to persevere in that due fidelity which I own thee. I most humbly submit myself to the divine order of thy holy will, as well in all grief and pain, as in my consolation and joy.  
I acknowledge and do freely confess, that the least sin, which I have committed against thee deserves far greater punishment. And therefore I most humbly thank thee, O merciful Lord, for thy so lovingly and so very favourably chastising me.  
And notwithstanding all the repugnance nature feels herein: with a most willing hart I accept thy correction, and most willingly submit to it, in what manner soever it shall please thee to dispose of me: and I will always sincerely say with my divine Redeemer: thy will be done, not mine.  
Grant me the patience, O heavenly Father, by the sacred merits of thy dear son Jesus, which shall be necessary for my well suffering, and then accomplish in me what shall be to thee most pleasing. For to thee I do entirely abandon my body, my soul, my goods, my life, yea all I have, into the hands of thy fatherly providence; to the end that both for time and Eternity thou dispose of me according to thy blessed will and pleasuro.   

Acts of mildness and meekness.  
THou O my Lord, who art the true peace; thou lovest to rest in a quiet, mild, and gentle hart: Grant me, I beseech thee, this thy beloved virtue, whereby I may truly banish from my hart all disquiet and impatience; thereby to enjoy true solid content of mind; for the meek shall delight in abundance of peace.  
Vouchsafe, O Lord that I may learn this lesson of thee, who commandest me to be mild and humble of hart, thereby to find true rest unto my soul: for as no quarrel can be fixed upon a pleasant countenance, and cheerful mind: so also courteous language and gentle hehaviour will conque the greatest enemy: the conversation of such a Man is grateful to every company, and yealds both comfort and content to all, for nothing is more pleasing, then is a sweet, mild, and peaceable humour; nor is there any thing more offensive and displeasing then is a froward, peevish, and impatient nature.   

Acts of Mortification.  
THou knowest right well, my God, that such is the corrupt inclination of Man, that it incits him continually to sin; and keeps him as tossed with the contrary waves of unruly passions, unless, by needful mortification he make virtuous resistance thereunto. Grant therefore to me a true mortified spirit; whereby to subject the flesh to the spirit, my passions to reason, and my reason entirely unto thee.  
But oh! how far am I from enjoying this holy virtue, who give so great scope to my unruly passions, to my disordered affections, as also to my proper judgement and will? Grant me, Lord Jesus, that I may show this virtue unto others, much rather by practice, then by fair promising words; and that I may put a careful watch both over my senses, affections, and passions of hatred, chollar, fear, or love etc. and finally to mortify my unruly will, and to submit my judgement in all things to thy divine will and pleasure.   

Acts of the virtue of Patience.  
NO virtue is more necessary, then holy Patience; we being almost continually in occasions for the practice of it: and by the help thereof, we surmount the greatest difficulties: whereas an impatient Man refusing sinfully to submit to God's decrees (who is the Author of all our sufferings) in as much as they cannot be resisted, he is most unreasonnable; and by that means, he gins his Hell, even in this present world. And as that Man is of all others living the most happy; who is of all others the most patiented: so on the contrary, he is most miserable, who is most impatient. Thy heavenly grace therefore, O loving God, enable me to practise this so great a virtue, and to avoid the contrary, which is so dangerous a vice.  
Vouchsafe, O gracious Lord, that I may but well reslect upon thy long great patience in suffering my perverse and many sins against thee. And secondly conceive how justly I have deserved to suffer far greater evils, without comparison, and them too, eternally. And therefore what afflictions soever shall befall me; I resolve by thy holy grace to suffer patiently for thy sake, and in hopeful expiation for my sin.   

Acts of Perseverance.  
IT is upon Perseverance, my God, on which depends the assurance of salvation, all former resolutions, and good purposes whatsoever, without it, were but lost labour, and in vain; for he only that persevers shall be crowned with victory, and will save his soul; which is a reward indeed sufficient to encourage us to give the present moment of an uncertain life, for so never-ending a Bliss.  
O happy perseverance, which wins such a glorious crown! and without it, to small purpose it would be with Judas well to begin the holy practice of virtue, unless by the help of mortification, we shall persever to the end. Yea our damnation would be much the greater for our neglect of God's holy grace.  
Strengthen my soul, O my souveraine Redeemer, with this happy virtue of perseverance in holy patience and conformity in all adversity, as well as in prosperity; in sickness, as in health; in poverty as in wealth; in contempt and calumny, as in prosperity and praise, or highest favours from Men. For our beginning well, is the effect of God's grace; but our not persevering is sinful neglect, and deeply deserveth punishment.  
O what cause of horror and just fear have I, to conceive for my so great inconstancy in persevering in so many good purposes and pious resolutions, which thy great goodness, my loving God, hath vouchsafed so frequently to inspire me; with I falling from luke warm to be key-cold, and thence unto total neglect of what I was bound to do. But thou my merciful Lord, although thy great mercy hath thus long expected me with much patience for my amendment; yet further presumption may justly draw upon me thy wrath, and my endless punishment: which he prevent who hath paid with his most precious blood so dear a ransom to satisfy the justice of his Eternal Father; with whom and the holy Ghost, three divine persons, and one living God, be benediction, and glory, and wisdom, and thanksgiving, honour, and power, and strength, for ever and ever Amen.    

A Collection of some few holy maxims, pronounced by the sacred mouth of jesus Christ, whereby the virtuous soul may see how different they are from the pernicious maxims of the world; which she ought most carefully to fly.  
BLessed are the poor of spirit, for theirs is the kingdom of Heaven. 
Math. 5.8  Mark well how formely opposite to this divine maxim, is that of the world, which counts them only happy who are every way rich, both in wealth and able to make most show and glory in vain flourishing it. But our divine Redeemer, begun the publishing of his Gospel, by declaring to his disciples wherein the true Beatitude of this life did consist: and thereby to disabuse them of the false opinion amongst the people of this world; who though they all do naturally seek for happiness, yet taking a quite contrary way for it, they cannot enjoy it: some spending their whole time and labour to purchase vain worldly honour, or deluding pleasures: others are as earnest to heard up sordid wealth; as no less pensive afterwards in preserving it. All which great folly, proceeds from guiding themselves by the false principles of this world; and neglecting the counsel of their heavenly Master Jesus Christ. For the world and its concupiscence doth so strongly possess their hearts; that they become incapable to give ear to his doctrine, which is only to conduct us to Beatitude.  
And therefore it is no wonder, if that which Jesus Christ proposeth here for happiness; seem rather misery to the worldly eyes of Men; whose thoughts not going beyond this present life, which being but truly misery in itself; it can not otherwise make us happy, but only as it serves to help us to gain that other of endless Bliss.  
Blessed are those who mourn, 
Math. 5.  for they shall be comforted. This seems no less contrary to the sense of worldlings, than the former. But to understand how our Beatitude can consist in tears and mourning; we must consider, that by sin we are banished people in this world and that all our felicity consists in the hope of our reestablishment and pardon, by mourning, penance, and penitent tears. And hence it is, that mourning is the ground of our Beatitude.  
Learn ye of me, who am mild, and humble of hart, 
Matth. 11  and you shall find rest to your souls. This mildness and humility of hart is esteemed by the vogue of this world to be but dulness, unmanliness, and weakness of hart. They falsely judging that true courage and generosity must show their Passion for the least offence, or disrespect, which their selfe esteem conceives: and thereupon engage themselves in great and dangerous quarrels, with rest less disquiet of mind: whereas the contrary is very happily enjoyed by the, meek and humble of hart.  
Blessed are they who hunger and thirst after justice, 
Math. 5  for they shall be filled that is, they who have ardent and earnest desires for the glory of God, by accomplishing his Commandments and holy will. But according to the maxim of the world; we hunger and thirst much rather after our corrupt sensualities, which bend all our thoughts and desires much rather to the transgression of his divine law; whereby we can never hope to be satiated, no more than was the prodigal child with empty husks, the proper food for swine.  
Blessed are the clean of hart, for they shall see God: that is, 
Math 5  by a clear vision in Beatitude. But the maxims of the world, which tie our hearts to creatures by affection make them become defiled, and impure; and thereby obscure their spiritual sight from beholding God.  
Blessed are those who suffer persecution for justice; for theirs is the kingdom of Heaven. 
Math. 5  But by the maxims of the world quite contrariwise, they are accounted to be most miserable: and whereas by virtuous patience in suffering such persecution, the godly obtain the reward of eternal felicity; the worldlings, by seeking unjust revenge, with indignation, and wrath; do east their souls into the endless flames of Hell.  
Give and there shall be given to you, 
Luke 6, ●8  etc. for with the same measure that you do measure it shall be measured to you again. But self-interest being the great maxim of this world: its practice is to take, and obdurateness of hart not permitting them to exercise this holy charity in relieving the needy and afflicted poor, according to their own measure; they must expect justice without mercy, because they shown no mercy. Saith S. James.  
Woe to you that now do laugh; 
Luke 6.5.  because you shall mourn and weep. Blessed 8. Augustin upon due reflection on this holy maxim, did often beg of God, here to cut and burn, and not to spare him; thereby to spare him eternally. But the wicked maxim of this world is to pass their days in present delight, and jollity; although in a moment they descend into Hell for ever.  
But I say to you, love your enemies, do good to them that hate you, 
Math. 5 43.  and pray for them that persecute, and abuse you. Our divine Redeemer Jesus, both by his words and exemple hath recommended to us the practice of this holy maxim: his whole life being a continual exercise of doing good for evil. But the wicked maxim of this world, now contrariwise, for an imaginary honour (as they conceive it) to revenge a wrong will put all at stake; their body and soul, God's honour, and their neighbour's damnation, by that diabolical practice of their duels.  
If one strike thee on the right cheeeke, turn to him also the other. 
Math. 5.39.  What hereby we are taught by Christian patience to do for gaining an enemy, the world holds it great baseness of mind, not to take full reparation by unlawful revenge.  
To him who will contend with thee in judgement, 
Math. 5 40  and take away thy coats let go also thy cloak unto him. This charitable maxim though given us to avoid disquiet, contention, and breach of charity: yet worldlings account it mere folly; and make small scruple to gain an unlawful fuite; although to the great prejudice of their own souls, and total temporal unjust ruin of their poor neighbour's livelihood.  
Why seest thou the mote in thy brother's eye; 
Luke 6 41  but the beam which is in thy own, thou considerest not, by this divine maxim we are advertised to look well to the amendment of our own faults, much rather than to observe those in others. But the sinful maxim of the world; is to cover and conceal our own great defects, and to discover, and publish much less in our neighbour.  
But when thou dost an alms deed, 
Math. 6.3  let not thy left hand know what thy right hand doth. This holy maxim doth teach us to hope by well doing to obtain a recompense in Heaven: but the Spirit of this world, by seeking to be paid by the vain glory of Men; their merit can be no other, but only the due punishment of their sin.  
When thou dost fast, 
Math. 6 16  anoint thy head, and wash thy face; that thou appear not to men to fast. This holy maxim gives us the same instruction; as the former: and to avoid hypocrisy by vain dissimulation.  
Heap not up to yourselves treasures on the earth; where the rust, 
Math. 6 19  and moth do corrupt; and where though thiefs do dig through, and steal. The maxim, which worldlings do so generally practice; is not only quite contrary unto this holy counsel of Jesus Christ, but also even to reason itself: they spending all their pain, and industry for mere temporal wealth; which they well know must be left unto others to spend; and themselves only also charged with a very dangerous account for all, and for which their eternal felicity may be greatly in danger.  
Be not careful therefore for the morrow; 
Math. 6 34  for the morrow shall be careful for itself. After our humane usual industry employed; then for the rest, we must wholly place our confidence in God: But the worldly maxim is with restless solicitude to make it the whole employment of their mind; which should give also place to better thoughts.  
Seek therefore first the kingdom of God, 
Math. 6 33  and his justice; and all these things shall be giving you. The worldly irreligious maxim, as contrary unto this; persuades us first, and principally to labour for our temporals; which argues the putting much more confidence in our own humane industry, then in the divine providence of God; which is sinful and great impiety.  
All things therefore what soever you will that men do, 
Math. 7 12.  do you also to them for this is to you the law, and the Prophets. By this holy maxim, we are taught by Jesus Christ the Commandment of loving our neighbour, as ourselves. But experience makes it too manifest, how greatly contrary the worldly maxim is there unto; which having interest, for its guide; must needs be defective in this holy rule of charity.  
Broade is the gate, and large the way that leadeth to perdition; 
ma● 12  and many there be that enter by it. How narrow is the gate, and straight is the way that leadeth to life; and few there be that find it! The great truth of this divine maxim is plainly confessed by all; and experience makes it manifest. Yet such is the besotted folly of men, (with the present deluding follies of this world, that they neglect as well to again the eternal felicity of Heaven; as also to avoid the never ending flames of Hell.  
Fear ye not them that kill the body, and are not able to kill the soul: 
math. 10 38  but rather fear him that can destroy both soul and body in Hell. This maxim is given to deter us from sin, whereby God is offended, and our soul put in danger to be lost. But sensual people are so bwitched with their temporal affairs, and their affection so fastened to the transitory contents of this world; as they neither fear the offending of God, nor the exposing their souls unto endless perdition thereby.  
He that taketh not up his cross, and followeth me; 
math. 10 38.  is not worthy of me. This holy maxim teacheth us, that Heaven is not purchased, but by bearing the cross of tribulation: contrary to the maxim of this world, which persuades us here to seek our paradise of pleasure, and content. But Paradise being only one; it cannot be found, both in this world, and in the other.  
The kingdom of Heaven suffers violence; and the violent benre it away. 
math. 11.13  The violence, meant here by this holy maxim, is in curbing and ruling our passion and disordered affections: to which the maxim of this world allows full scope and liberty; accounting that, but an effect of magnanimity, which is the guilt of sin.  
He who seeks to exalt himself, 
math. 23  shall be humbled: and who humbleth himself shall be exalted. Jesus Christ hereby doth teach us, that to seek vain glory, and the praise of Men, is but to lose the same; and that flying, and contemning it, is the true means to obtain it. But the maxim of this world is to seek and earnestly to run after it, and therefore we see by experience, that they are like those who run but after a shadow, which, as fast as we run after it to catch it; so fast it flies from us: although it follows them who fly away from it.  
Where is your treasure; 
math. 6  there is your hart. This divine maxim doth advertise us to labour for, and (as S. Paul exhorts us) to gust and relish what is above, where Christ sits at the right hand of God, and not what is upon the Earth. But worldly people have their hearts so fast fixed upon the transitory affairs, and vain contents of this present life; that their thoughts, and industry are least of all upon what is eternal.  
Many are called; but few are chosen. 
math. 20 1.  This holy maxim is given us by our divine Redeemer; to prevent our bold presumption; who being called unto the profession of his holy faith; neglect to animate the same with the life of good works; without which, faith itself is but dead, and of no effect for our election unto beatitude; as well appears by that most dreadful sentence at the day of doom, against the reprobate; who are not condemned for their want of true faith, but for their not having accompanied it with good works; for which, with a woeful go ye cursed into internal fire etc. they are excluded everlastingly from Beatitude.  
He who persevers to the end; 
math. 10  shall be saved. It is only perseverance, which gaineth the crown of victory; and we must give this moment of our life to get it, but the pernicious worldlings maxim prefers the enjoyment of this uncertain moment in their vain deluding pleasures and contents, before the purchase of heavenly bliss; which they might have gained at so easy a rate; yea and with less torment both to their body and mind, than they take to be condemned to the eternal flames of hell.   

Devout prayers to be said, some daily; and others at convenient opportunity; as each one shall best make choice.  
IT is most certain that prayer is absolutely necessary for our salvation: it being so that God will never bestow on us his graces requisite there unto, but by the means of holy prayer, Whereby we demand the same: by this he preserves us also humble, and acknowledging, that of ourselves, we are able, neither to resist our enemies, nor to fly sin, nor practise virtue; whereby to work our salvation: but that from him must proceed all needful succour to obtain that Bliss. No, we neither are able to begin to do well; nor to persever, without the special grace of God; which is obtained by holy prayer. Yea, like as the body cannot live without respiration and air: so neither can the soul long continue in the life of God's grace, without the needful exercise of prayer; which is as necessary for the soul, as is water for plants; without which, as they could produce no fruit: so neither can the soul without prayer be able to bring fourth the fruit of true virtue and piety. The necessity of this holy virtue of prayer is such; as our divine Redeemer tells us; that it behoveth alvayes to pray, 
Luke 18.1. 1. Thess. 5.  and not to be weary. Yea, without intermission pray (saith S. Paul) which is not to be understood, by continual vocal prayer, for that is impossible; but that with a pure intention we always praise God, and direct all our actions to his glory, whatsoever we do.  
Finally to pray fruitfully, and as it may be most grateful to God: we must consider with whom we treat; and who we are that treat with him; and greatly to humble ourselves thereat, with fear. Secondly consider that he is our Creator, our Redeemer, and our judge. Now as he is our God, adore him: as he is infinitely good, and bountiful, love him; as he is just, fear him: in regard of his benefits, bless and be thankful to him. And lastly as our Father; let us recur to him for all our necessities, with much hope and humble confidence in all our wants and necessities.  

Before prayer, 
●les. 18  prepare thy soul and be not as a Man that tempteth God.  

A prayer to the most sacred and Blessed Trinity.  
eternal Father, by all Creatures to be adored. I a most wretched sinner do offer unto thee for my innumerable offences, and for the sins of all the world the bitter death and passion of thy divine son, our merciful Lord and Saviour Jesus Christ. I offer to thee his labours, his fastings; all his toilsome wearisomeness: his watch, his prayers; his tears, his humility, his patience, and his charity. I offer to thee his suffered contumelies, his pains, his stripes, and dolorous wounds. I offer all the drops of his most precious blood. I offer also here the merits of his ever immaculate and pure Virgin-Mother; and of all the holy Saints in Heaven.  
O blessed Jesus, my loving Saviour. I render thee most humble thanks for thy innumerable benefits bestowed on me, though most unworthey. For thy miraculous incarnation and chastely pure Birth: for thy holy life and conversation: for thy most ignominious death and passion. Make me, I beseech thee, partaker of thy sacred merits; and vouchsafe that by the imitation of thy virtues, I may be found a living branch in thee, who art the true vine of everlasting life.  
O Holy Ghost my comforter. I commend to thee my soul and body; the beginning, and ending of my life; grant me grace, and true repentance for all my sins, whereby, and by thy infinite mercy to be purified from them all, before I depart from my mortal body. To thee O Lord I wholly commit my soul, and body; my life, and death; my time and my Eternity; defend and keep me, thy unworthey servant, from all evil; illuminate my understanding, guide my will; strengthen my spirit against pusillanimity; and keep in me an humble hart, that it fall not into pride or presumption, give me true faith, firm hope, with sincere and perfect charity; that I may wholly delight in thee; that with my whole hart and soul I may love thee, and every way fulfil thy most blessed will and pleasure.  
O holy and blessed Trinity, God omnipotent, to thee I most humbly commend all my affairs, both Spiritual and corporal. I commend unto thee my benefactors, my kindred, friends and enemies; and all for whom I ought to pray, or who have desired me to pray for them. I commend unto thee, the whole Catholic Church; renew in it, I beseech thee, purity of life; Nourish and keep amongst the true members thereof mutual charity, that with their whole hearts and souls they may love thee. Such as do err, call bacl to the way of truth; extinguish all heresics: comfort, and relieve all troubled minds and consciences, as also such as are oppressed, either with internal temptations, or corporal calamities, Amen.    

A devout form of thanks giving, with an humble craving of all requisite virtues.  
BE merciful unto me, O God, according to they great mercy: and according to the multitude of thy mercies blot out all my offences.  
I a most wretched sinner, do heartily desire in all humility to adove and worship thee, to render unto thee immortal praise, and tankes-giving for all thy blessings, especially for that unspeakable charity, wherein thou didst send down thy only begotten son into this vale of tears for the work of our redemption. O merciful Father, I the least of all thy servants, do magnify and praise thy ever glorious name; for his holy Incarnation and Nativity; for his poverty and familiar conversation; for his heavenly doctrine and miracles; for his death and Passion; for his Resurrection and Ascension.  
I yield unto thee all possible thanks for that divine mystery of his precious body and blood in the venetable Sacrament of the Eucharist; wherewith we are spiritually and strongly nourished, we are cleansed and sanctified, and our souls made partakers of all heavenly grace and benedictions. I give thee hearty thanks, that me, a handful of dust of no value, thou hast vouchsafed first to wash with the laver of baptisine to remission of my original sin: and after convenient time, thou brought me by the light of thy holy grace to the profession of the only true saving faith.  
I humbly thank thee, that from my cradle thou hast nourished, clothed, and cherished me; supplying all things necessary for the relief and maintenance of this my present life.  
I evermore extol and magnify thy holy name, that in great mercy thou hast hitherto spared me; albeit from my youth I have wantonly ryoted in manifold excesses; thou patiently expecting, till by thy grace I might be awaked from the sleep of sin, and reclaimed from my vanities and wicked life. For hadst thou dealt with me according to my demerits, my soul long ere this, oppressed with innumerable sins, had been plunged into the bottomless gulf of Hell.  
In respect of all which thy mercies, graces, and blessings; I desire that my hart may be enlarged to render thee a more ample tribute of praise and thanksgiving, then hitherto I have done.  
And now for those things, whereof I stand in need, and most desire to obtain at thy hands. First O my God never leave me I beseech thee unto myself, but let the bit of thy chaste fear be ever in my jaws, to curb and keep me within the compass of thy obedience, that I may dread nothing so much, as in the least sort to offend and displease thee: for which cause let thy holy love so temper all trials and temptations which happen unto me, that I may profit, by them. Thou, my Creator, knowest how frail I am and that my strength (of my self) is nothing,  
Moreover, O heavenly Father, even for the venerable and profound humility of thine only son Jesus, I beseech thee, that thou wouldst keep far from thy servant, all pride and haughtiness of mind, all self-love and vain glory, all obstinacy and disobedience, all craft and hurtful dissimulation: that I may cast down and tread under my feet the Spirit of gluttony and lechery; the spirit of sloth and dulness; the spirit of malice and envy; the spirit of hatred and disdain; that I may never despise, nor contemn any of thy creatures, nor prefer myself before others; but, ever little in my own eyes, think the best of others, and deem and judge the worst of myself.  
Invest me, holy Father, with the wedding garment of thy beloved son, the supernatural virtue of heavenly charity, that I may love thee, my Lord God with all my hart, with all my soul, and with all my strength; that neither life nor death, prosperity nor adversity, nor any thing else may separate me from thy love. Grant that all inordinate affection to the transitory things of this world, may daily decay, and die in me; that thou alone mayst be tasteful, pleasant and savoury to my soul.  
O most gracious God, give unto thy servant, an humble, contrite, and obedient hart, and understanding always occupied in honest, virtuous cogitations; a will tractable, and ever prone to the better, affections always calm and moderate; a watchful custody of my senses, that by those windows no sin may enter into my soul: a perfect government of my tongue that no corrupt or unseemly language may proceed from my lips, that I may not busy myself in the faults and imperfections of others, but rather attend to the amending of my own.  
And finally so long as I am detained in this prison of my body, and exiled from my heavenly country, let this be my portion, and the comfort of my banishement; that free from all immoderate worldly cares, and pensive solicitude of this present life; wholly devoted to thy service, I may attend only to thee, I may cleave unto thee, I may rest my soul in thee, and sitting in silence, I may give way and entertainment to thy heavenly doctrine, to the good motions and inspirations of thy holy spirit. In these sweet exercicises let me pass the solitary hours of my tedious pilgrimage, with patience, expecting the shutting up of my days, and a happy end of this my miserable life.  
And grant, O thou lover of mankind, my lord and my God, that when this my carthly tabernacle shall be dissolved; being found free from all pollution of sin as after baptism, I may be numbered amongst those blessed souls, who through the merits and passion of thy dear son, are held worthy to reign with thee, and to enjoy the glorious presence of the blessed Trinity, Father, Son, and holy Ghost, to whom by all creatures in Heaven and Earth be rendered praise, and thanksgiving, world without end. Amen.   

A prayer to the blessed Virgin, as also to the holy Saints and Angels.  
O Blessed Virgin, mother of my divine Redeemer, have pity on me a most wretched sinner: I devoutly salute and honour thee, O glorious Queen of heaven, and powerful advocate of all distressed souls; obtain for me, I beseech thee, of thy dear son Jesus, the remission of all my great offences; obtain for me perfect charity, and profound humility, true mortification and forsaking of myself: obtain for me constant patience, refraining, and temperance of my tongue, and senses: obtain for me purity, simplicity, and sincerity of mind; and that I may be one according to the hearts desire of thy divine son my loving Saviour.  
All hail O immaculate Virgin of whom Christ Jesus the brightness of his Father's glory would be borne, and whom with thy precious milk thou didst feed and nourish. O blessed mother of true compassion, assist my weakness in all my temptations and necessities, in all my perils of sin, and in the hour of my death; that by thy powerful intercession I may be protected against the dangerous assaults of my ghostly enemies, and obtain the needful help to die in the happy perseverance of God's holy grace.  
O ye Angelical blessed spirits, pray for me; and thou especially, my holy Angel, the faithful keeper of my soul and body; have thou faithful care over me. O all ye holy faints of God, who have passed over the troubles and vexations of this exile, and attained most happily the secure resting port of your celestial beatitude: I most humbly crave your protection: help me with your powerful intercession, both now and in the hour of my death. Amen.   

An other prayer to the B. Virgin.  
REmember O most pious Virgin Marry Mother of all consolation never yet was it kowne that any; who in tribulation made their recourse for succour, by the happy assistance of thy grateful prayers, and powerful credit with thy dear son Jesus, was ever refused or forsaken by thee. Wherefore in this assured and humble confidence, I a most sinful soul, make my recourse unto thee, O mother of true pity, with sighs and repentant tears, from a devoted hart, I do earnestly cry and humbly crave thy help. Refuse not therefore with wont compassion to behold my weeping hart, and to give ear to my instant cry: that by thy celestial favour, I may be forgiven by thy divine son Jesus, my merciful and only Redeemer. Amen.   

An other prayer to the same.  
O Glorious and incomparable Virgin, most truly mother of God, and Queen both of heaven and Earth: although thy glory exceeds without comparison what honour soever we are able to render thee: yet that excellency which most excels in thee, consists in true conformity unto the will of God, who is thy Father, thy spouse, and thy only dearest son: from whence it proceeds, that nothing is refused thee: for thou demandest nothing, but what is pleasing unto him whom nothing can resist. Be pleased therefore, O Mother of pity, and after God, my only hope, to make powerful intercession for me, for my friends, kindred, benefactors and enemies, and for all sinners whatsoever: to the end that we may behold thee in that celestial habitation, there with thee, to praise and glorify the most sacred Trinity for all Eternity. Amen.   

An other prayer to the same.  
O Glorious Virgin, Mother of God, most pleasing temple of the Divinity, the sacred vestry, wherein the second person of the blessed Trinity was invested by the holy Ghost with our humanity, the gate of Heaven, and my second hope. I beseech thee, O glorious Virgin, that in thanksgiving for the love which God hath sheud to thee, as to his Mother daughter, and beloved spouse, thou wilt vouchsafe to take me this day, and for the whole course of my life, into thy singular protection: procure that my actions, words. and intentions be always pleasing to thy divine son Jesus: that I may live to him, and die for him. Amen.   

A prayer to the Holy Ghost.  
O holy Ghost, our heavenly comforter, we humbly beseech thee by that straight union, (or much rather unity) which is betwixt thee. and the two other divine persons: unite so happily by thy celestial help, my will in all things most perfectly unto thine; that by this happy subordination, I may obtain that blessed end, for which I was created. and be thereby united with thee, here by grace, and by glory in Eternity. Amen.   

A prayer before the B. Sacrament; or before Communion.  
I Adore thee, O true bread of Angels, the God of life, the eternal Father's spendor, and Heaven's beauty. Behold one here present before thee, full both of fear and confidence. I approach by thy command, in true simplicity of hart, and firm belief; truly confessing that thou art both God and Man here present in this most holy sacrament: to which I approach, O lord, as an infirm, to the physician of life; as one defiled, to the fountain of mercy: as one blind, unto eternal light, and as in great want and needs, to the Monarch of heaven and earth.  
O my hope, my only health, my glory and all my content: vouchsafe to rejoice the hart of thy poor servant, which burns with desire to receive thee into my poor and unworthey habitation; yet please to bliss it, as thou didst that of little Zachee. Alas! my Lord, it is most unworthy, as being so very unclean; yet thou coming for the salvation of sinners into this world, disdaynedst not to be borne in a stable amongst brute beasts; vouch safe now likewise, I beseech thee, and for my salvation sake, despise not the unclean manger of my soul full of brutal and unbridled passions; return once more to foul lepers, and converse again with Publicans, as thou didst in this world; or rather, O my omnipotent God, descend once more into Hell: for so alas! I ought to call my dark, my miserable, and tormented soul.  
But seeing that such is thy mercy, as whersoever thou vouchsafest to enter, thou never failest there to leave marks of thy grace, and much benediction; I confide, my loving Lord, that thou wilt do the like to me. Enter therefore under this my poor roof, and render it worthy of thy presence, purge it of all impurities, dissipate the obscurity of its darkness, replenish it with thy divine light, and adorn it with the gifts of the holy Ghost.  
Thou know'st well, dear Lord, my want, as one poor and naked before thee, much pressed with great hunger and misery: but thou being the bread of life, comfort my sighing sobs, dismiss me not fasting from thy delicious table, lest I faint in this my pilgrimage: but rather grant that fortified by thee, I may, with holy Elias, arrive to the mountain of eternal felicity.  
I most humbly beseech thee, my merciful and clement God, and by this thy incomparable charity whereof thou givest so great a testimony by thy loving institution of this most blessed Sacrament: I beseech thee to grant me grace to receive it with true contrition and sorrow for all my sins, with fear and due reverence; with devotion and faith, fervour, love and convenient purity to so sublime a mystery: and grant also, I beseech thee that, I may receive not only the Sacrament of this thy precious body, but therewithal the grace and virtue of the Sacrament; for the supporting my weakness, for the healing my infirmities, for the confirming my hope, for the suppressing my passions, for the fortifying my faith, for the inflaming my love; to enlighten my understanding, to be my company in banishment, and spiritual nourishment to my soul: and finally to the end that by the help of this celestial food of my soul I may be united, transformed, and made all one in will and desire with thee, who livest and raignest with the Father and the Holy Ghost for ever and ever Amen.   

A prayer to obtain a fervent love towards God, our neighbour, and our enemies.  
O Merciful and divine Redeemer Jesus who hast washed us with thy precious blood, and given thyself to death for us; thou hast been reputed with the wicked, and most cruelly wounded for our iniquities, breused, and abused for our offences; and by thy stripes hast made us whole. I beseech thee, O Lord, for this thy ineffable mercy and charity to pour into my hart the unquenchable heat of thy heavenly grace, so that the fire of thy charity may perpetually burn, and work within me; and that there may always grow in me such a continual chaste and nover failing affection of pity, benevolence, and piety, as extendeth itself to all creatures, through the love and contemplation of thee.  
Fill, O Lord, I beseech thee, my soul, my senses, and desires with fervent and perpetual charity, that in all things, and above all I may most heartily love thee, and that according to thy good will and pleasure I may love my neighbour in thee, and for thee. Grant me grace I humbly beseech thee, that with all my hart I may, to thy glory, love, search, and advance the salvation, profit, and commodity of every one.  
Grant me, O Lord, to love mine enemies with sincerity, both in word and truth, take from me all bitterness of mind, wrath, anger, disdain, envy, and whatsoever is against or contrary to pure and sincere charity; so that in all sincere simplicity of hart, I may have a good opinion of all, may judge no Man rashly, but love every one in thee with holy and hearty affection, and that I may show them both in words, and works, all sweetness, all clemency, and true love.   

A prayer that we may receive the B. Sacrament before our death.  
O Almighty and most merciful Lord, I praise and give thee most humble thanks for having so graciously made me several times partaker of that divinly great mystery of thy holy Sacrament, and thereby to be fortified and greatly comforted with thy blessed presence. O heavenly Father, let every tongue bless thee, let every creature laud thee for this souveraine gift of thy divine bounty; for which, with them, I also offer and present to thee, my God, all the praises of the Angels, and of all the Elect which already do or ever shall enjoy thee in Eternity.  
And I beseech the, Ordeare Jesus, the gracious Redeemer of my soul, that at the hour of my death, thou wilt vouchsafe to visit me with this thy gracious presence in this most blessed Sacrament; and by thy grance, prepare my soul, I beseech thee, by a faithful and contrite confession, whereby to make it a pleasing habitation for thee, true God and Man, my loving Saviour. Forgive my former many trespasses, by the sacred merits of thy bitter death and passion, and that I may end this my mortal life in the final perseverance of thy grace.  
O God omnipotent have mercy on me for the love of thy dear son Jesus, the life of all that shall be saved. O Jesus equal God with the Father and the holy Ghost, conserve and keep me in thy grace; suffer me not to be drawn from thee, through any subtle persuasion of my ghostly enemy. O Holy Ghost proceeding from the Father and the Son, the comforter of the elect, and inspirer of all good gifts; replenish my hart with all charitable desires and heavenly inspirations necessary for my salvation. Grant this O holy Trinity, for the bitter passion of our divine Redeemer Jesus and by the merits and intercession of the glorious Virgin Mary, and of all the blessed Saints and Angels Amen   

A prayer to demand heavenly virtues and good life.  
GRant unto me, O merciful God, ardently to desire such things as are pleasing unto thee, prudently to accomplish them to the praise and glory of thy namne. Grant me, O Lord my God, that I ta●le not betwixt prosperity and adversity: that in the former I be not too much puffed up, nor in the latter too much dejected; that I may joy or sorrow at nothing, but at what leadeth unto thee, or draweth away from thee: that I covet to please none, nor fear to displease any, but only thee. Let all transitory things, O Lord, become vile unto me, and let all that is pleasing to thee, be for thy sake most dear into me. Let that joy be but tedious to me, which is without thee, and let me desire nothing out of thee. Let that labour delight me, O Lord, which is for thee, and let all ease be unpleasing to me which is without thee. Make me, O Lord obedient without contradiction, poor without murmuring, chaste without corruption, patiented without repining, humble without baseness, merry without dissolution, sad without dejection, quick without levity, fearful without despair, true without presumption, to correct with discretion, to edify without dissimulation. Grant me, O Lord my God, an understanding knowing thee, a diligence seeking thee, a wisdom that may find thee out, a conversation pleasing to thee, a perseverance faithfully expecting thee, and a confidence finally embracing thee, to be pierced with thy pains through penance, to make use of thy benefits to thy glory, and my own souls good; and at length by thy grace to enjoy thy glory, there to praise and magnify thee for ever and ever. Amen.   

A prayer of praise, of thanksgiving, and of magnifying God.  
ALmighty and most merciful Father, unto thee all the heavenly company of the celestial city do incessanty with due reverence sing continually glory and everlasting praise. Thee, O Lord, all Saints, and holy souls do laud and magnify with condign honour, and as to whom all praise and glory is most due: nor is there any creature that can sufficiently, according to thy worthlinesse, give sufficient praise to thee.  
For thou art that unspeakable, incomprehensible and everlasting goodness. Thou, O Lord, hast made me, and by the merits of the bitter passion of thy most blessed son, (which he vouchsafed to suffer for man's salvation) restored me to grace and favour. To thee only is due all laud and honour. O souveraine Lord, I miserable wretch, a creature of thy making, a silly worm of the earth, have a good will to praise and magnify thee with all my hart and soul; but without thy special grace I am but faint, and wonderful weak. Wherefore I come to thee, my God, my life, my strength, my hope, and only comfort, to crave thy mercy and grace, to give me power to praise and honour thee, and that all I do may be pleasing and acceptable unto thee Grant me the light of thy grace, that my mouth may speak, and my hart study thy glory, and my tongue may only be employed in the song of land and praise to thee. But because all praise in a sinner's mouth is base and vile, and that I manifouldly have offended with my lips; thou therefore cleanse, o divine Jesus, my hart from the foul silth of sin: sanctify me, most powerful Lord and Saviour, and make me worthy to magnify thee. Let thy divine sweetness wholly possess my mind, and feed my soul with the delight of relestiall cogitations. Separate it, O Lord, from the love of all visible things, and incline it to the study and meditation of invisible.  
O Almighty God, inspire thou my hart, that I may continually give thanks and honour unto thee.  
Grant me grace that in this pilgrimage and vale of misery, I may so praise thee, that through thy grace and mercy, I may be associated to their blessed Fellowship who see thee everlastingly, and sing praises to thee, world without end. Amen.   

A prayer of thanksgiving, and of craving divine favour.  
O Most merciful Lord Jesus, in remembrance of thy blessed Jncarnation, death, passion, wounds sorrows, griefs, tears, and drops of thy most precious blood: and in remembrance of thy infinite love to Man: and in the union of that oblation and holy sacrifice, by which thou didst offer thyself on the Altar of the Cross; I do offer myself to thy praise and glory: humbly beseeching thee to give to the living grace, to the deceased mercy and rest; and to us all the true spirit of repentance, and life everlasting. And I commend unto thee, O Lord, my souleand body, most humbly beseeching thee to have mercy on me, and upon all those for whom either by nature, friendship, or by gratitude I am bound to pray: and in particular for N. N. etc.  
I most humbly render to thee due thanks, O my Lord, God, and merciful Father, for that thou didst vouchsafe to send thy only dear son Jesus into this world to die for Man the reproachful death of the Cross, to the end that he might offer himself to thee a most pure, holy, and acceptable sacrifice of our sins, and purge thereby our conscience from all its foul stains of impiety.  
By this thy excessive and infinite love, and by those most cruel torments of thy own son, our Saviour, we most humbly beseech thee to preserve in us continually those divine fruits of our Redemption, and make us also daily to die with him to the world, and to be crucifid to the lusts and desires of the flesh, and to live to thee only all our life; so that finally we may reign with him eternally: where thou with the Holy Ghost livest one true and eternal God for ever and ever. Amen.   

A prayer to all the Saints.  
ALI hail, ye holy and most glorious Saints of God, who now have past the dangerous sea of this mortality, and have attained to the secure haven of everlasting rest and security; and deserved to be made now fellows and partakers of the heavenly joys; being now without care for yourselves, be ye careful for us. Whouchsafe to be our advocats, and governor's. Pray unto God for us, that by your intercession and merits we may in this life obtain grace, and at the hour of death, our souls departing in the happy state of grace, may arrive at the safe port of eternal glory, where you with the glorious Trinity do reign world without end. Amen.   

A prayer to all the Angels.  
All hail ye blessed Angelical spirits, who with celestial melody do praise and glorify our omnipotent Lord, and in his glorious presence do continually rejoice; have compassion on me a poor wretch. And though especially, O holy Angel the keeper and guardien of my soul and body, unto whom by God's special commandment I am committed; I beseech thee to discharge that office towards me with faithful diligence, and to keep, defend, and protect me this day from all evil, visible and invisible. Amen.   

A Prayer in sickness.  
LEt my request enter into thy fight, O Lord, and let thy hand stretch forth to make me whole. Behold I am the Man that coming down from Jericho, was forely wounded by thiefs, and left half dead. Do thou assist me, O merciful Samaritan. I have grievously sinned in thy sight, and so full is my soul of those deadly wounds, as hadst thou not died for me, my soul would have dwelled in Hell. I am sweet Jesus, a part of that dear purchase; for me though didst shed thy precious blood; cast me not away. I am the sheep that went astray, seek me, O good shiphard, and put me in thy flock, that thou mayst be justified in thy word; for thou didst make me a promise, that at what hour soever a sinner should repent him of his sins, and turn to thee, he should he pardoned: I repent, O Lord, and bewail my sins, I acknowledge my iniquities: I am not worthy to be called thy son; for I have sinned against Heaven, and before thee. But turn away, O Lord, thy face from my offences, blot out my iniquities, according to thy great mercy: cast me not away from thy sight; deal not with me, according to my sins, nor reward me after the desert of my iniquities: but help me, O Lord, my God, and Saviour, and for the glory of thy name, deliver me; that I may praise thee for ever more, with all thy glorious elect in thy celestial kingdom of Beatitude, for all Eternit.   

A Prayer to obtain a blessed ending.  
O Blessed Jesus, wellspring of pity, and fountain of endless mercy; I humbly beseech thee to give me grace so to spend this my transitory life in virtuous and godly exercises; that when the day of my death shall come, though I feel pain in my body, yet I may find comfort in my soul; and with faithful hope of thy mercy, in due love towards thee, and charity towards all others, I may through thy grace departed hence out of this veil of misery; and hasten me to that glorious country, wherein thou hast bought us an inheritance for ever with thy most precious blood, there to praise and glorify thee with the Father and the holy Ghost, three persons and one living God, world without end. Amen.   

A Prayer when we begin our actions.  
PRevent we beseech thee, O Lord, our actions by thy spirit assisting us, and in helping forward prosecute them: that all our prayers, and works may begin always from thee, and begun, by thee, may be ended; through Christ Jesus our Lord. Amen.   

An Evening Prayer.  
ALmighty and everlasting God, I yield thee most hearty thanks, for that thou hast vouchafed of thy great mercy and goodness to preserve me this day from all evil: and I do also beseech thee for thy bitter death and passion, most mercifully to forgive me wretched sinner all my offences that this day I have committed by thought, word, and deed: and hereafter to preserve and keep me from all danger both of body and soul; to the end I may rise again in health, to praise thy glorious name, and joyfully to serve thee in thanks giving, with a chaste body, and a clean hart; and so for ever after behave myself, according to thy blessed will, by casting away the works of darkness, and putting on the armour of light, which Men beholding may be provoked to glorify thee, my heavenly Father; who with thy only begotten son, our only Saviour, and the Holy Ghost, livest and design'st one, true, and everlasting God.   

A Prayer for the sick.  
O Almighty and everlasting God, the eternal health of them that believe in thee: hear us for thy sick servant, for whom we humbly crave the help of thy mercy, that health being restored unto him, he may yield thanks giving to thee in thy Church; through our Lord Jesus Christ. Amen.   

Prayers to obtain the grace of the Holy Ghost.  
O God, to whom each hart is open, and each will doth speak, and from whom no fecret lieth hid: purify by the inspiration of the holy Ghost the agitations of our hart; that we may deserve perfectly to love thee, and worthily to praise thee: through our Lord true God. Amen.   

To obtain the same grace for our friends.  
O God, who hast poured the guifs of charity by the grace of the holy Ghost into the hearts of thy faithful; grant unto thy servants for whom we crave thy clemency, health of mind and body: that they may love thee with all their strength, and accomplish with all love what things are pleasing unto thee; through Christ our Lord. Amen.   

To obtain the same grace for our enemies.  
O God the lover and keeper of peace and charity, give unto all our enemies, peace, and true charity; and grant uto them remission of all their sins: and powerfully deliver us from all their deceits: through Christ Jesus our Lord. Amen.   

A Prayer to repel wicked thoughts.  
O Almighty and mild God, mercifully regard our Prayers, and deliver our hearts from the temptations of evil thoughts: that we may deserve to be made a worthy dwelling for the holy Ghost: through the same Lord Jesus. Amen.   

A Prayer to require charity.  
O God who maketh all things to profit them that love thee; grant unto our hearts an inviolable desire of thy charity: that the desires conceived by thy inspirations, may by no temptation be altered; through the same Lord Jesus. Amen.   

A Prayer to beg Patience.  
O God who hast broken the pride of the old enemy, by the patience of thy only begotten Son: grant unto us, we beseech thee, worthily to call to mind what he so meekly suffered for us, and by his example, quietly to endure the adverse changes falling upon us: through Christ our Lord. Amen.   

A Prayer to require the suffrages of Saints.  
WE beseech the, O Lord, defend us from all perils of body and mind, and the glorious Virgin Mary mother of God praying for us, together with the blessed Apostles S. Peter and S. Paul, blessed S. Joseph, Saint etc. and all the glorious Saints and Angels: thou being benign, grant unto us salvation and peace: that adversities, and all errors being destroyed, thy Church may serve thee in secure liberty: through Christ our Lord. Amen.   

A Prayer to require continency.  
KIndle with the fire of the holy Ghost our reins and our hearts, O Lord, that with chaste bodies we may serve thee, and with pure hearts please thee; through our Lord and only Saviour Jesus. Amen.   

A Prayer in time of war.  
O God who dissolveth wars, and by the power of thy protection dost vanquish the impugners of them that trust in thee: help thy servants, earnestly craving thy mercy, that the cruelty of all their enemies being depressed, we may praise thee with incessant thanksgiving; through our Lord Jesus. Amen.   

A Prayer for peace.  
O God, from whom are all holy desires, rightful counsels, and just works: give unto thy servants that peace which the world cannot give: that our hearts being disposed to keep thy Commandments, and the fear of enemies being taken away, the times, through thy protection, may be peaceable, by the merits of thy dear son Jesus. Amen.   

A Prayer in time of famine and Pestilence.  
GRant unto us we beseech thee, O Lord, the effect of our prayers, and by thy mercy, turn away from us pestilence and famine, that the hearts of Men may know that such scourges proceed from thy indignation, and cease by thy mercy; through our Lord Jesus Christ. Amen.   

A Prayer for rain.  
O God in whom we live, are moved, and have our being; grant unto us competent rain, that sufficiently relieved by thy present aid, we may more confidently desire things everlasting: through our Lord Jesus Amen.   

A prayer for fair weather.  
Hear us, O Lord, crying unto thee, and grant unto us, making humble supplications, fair weather: that we who justly are afflicted for our sins, may by thy grace preventing, find mercy: through our Lord Amen.   

A prayer in any tribulation.  
A Lmighty God, despise not thy people crying unto thee in affliction; but for the glory of thy name, thou being pacified, secure the afflicted: through our Lord Amen.   

A Prayer for forgiveness of sins.  
O God who rejecteth none, but art pacified by merciful pity through penance, even towards the greatest sinners: thou being merciful, respect the prayers of our humility, enlighten our hearts, that we may be able to fulfil thy commandments: through our Lord Jesus Christ Amen.   

A Prayer for such as are in a journey.  
Hearken to our supplication, O Lord, and dispose the way of thy safeguard, that among all varieties of this passage, and life, they may ever be protected by thy aid; through our Lord Jesus Christ Amen   

A Prayer to be said at the conclusion of our usvall prayers.  
ACcept, O most clement God, by the prayers and merits of the blessed and ever Virgin Mary, and of all thy glorious Saints, the office of our service: and if we have done any thing worthy of praise; thou being merciful, regard it; and what is done negligently, mercifully pardon it: who livest and raignest one God in perfect Trinity, world without end Amen.   

A blessing to be used at the end of all our daily prayers.  
The Imperial Majesty of God bless me.  
The Regal Divinity protect me. The everlasting Deity keep me. The glorious unity comfort me. The incomprehensible Trinity defend me. The inestimable goodness direct me. The power of the Father govern me. The wisdom of the son quicken me. The virtue of the holy Ghost illuminate me, and be with me Amen.  
O souveraine, and my most merciful God, let this blessing be unto me all health, and safety, both of body and soul against all mine enemies, visible, and invisible; now and for ever more Amen.   

Of Aspirations and jaculatory Prayers.  
A jaculatory prayer, is a brief elevation of our mind and hart to God, as meditation is the same at large. They are a special great means to all spiritual progress and virtue, yea they are as the vital spirits, and the very nerves of prayer, and are to be used both in time of prayer, and also very often at other times. They are a great support, a cherishing, and a very powerful invitation to the soul in the time of dryness and desolation to raise her affection unto God.  
This kind of prayer is very brief easy, and very fruitful. It is to be made with fervent affection, devotion, and true tenderness of hart, as king David usually did practise it; and by this holy exercise we may be enabled to obtain that gift commended to us by our blessed Saviour: 
Luke 18.1. Thest. 5.  it behoves continually to pray and never to give over. pray without ceasing; saith S. Paul. These jaculatory prayers are often in the day to be repeated, according to the diversity of occasions, and opportunities, either vocally, or only mentally. What fruit they bring, and how efficacious they are to gain perfection, and to transport the mind from earthly cogitation unto celestial, the experience of innumerable virtuous souls have made good proof; and will better teach then words can express.  
They are called jaculatory, as darting prayers, because in a moment they pierce the heavens, and present our requests to Almighty God, testifying the ardent desires and holy affections of a soul, seeking and thirsting after the fountain of all perfection, goodness, and sanctity.  
Say with S. Austin: O my Lord and God, that I but knew thee, and knew myself!  
O grant me perseverance in thy graces and true contrition for all my offences.  
Forgive me Lord the multitude of my sins, and have mercy on me.  
O my great and loving God, o that I had never offended thee.  
O that I could obtain the right practice of true humility, and patice! Grant me, O Lord, the grace, that I may hate nothing but sin and myself, and love nothing but thee and my neighbour in thee, and for thee.  
O that thou, my dear Lord, may be the beginning, the progress, and the end of all my actions.  
Not my will, O Lord, but thine be done. Thy will be done in earth, as it is in Heaven.  
Let all transitory things, O Lord, become vile unto me; and let all things that are thine be dear unto me, and thou, O God above all.  
Forsake me not, O Lord my God, depart not from me, attend unto my help, 
Psal. 37.  O Lord, the God of my salvation.  
To thee, O Lord, 
Psal. 24.  I have raised my soul; my God in thee is all my confidence.  
Create a clean hart in me O God and renew a right spirit in my bowels. 
Psal. 50.    

The practice of Aspirations upon the affection of the imitation of our divine Redeemer jesus Christ.  
AMongst all sorts of Affections; that above all others is most profitable, which mouveth us to imitate that most perfect example of all divine virtues our blessed Lord and Saviour Jesus Christ, stirring up our affection and desire to embrace and to imitate his holy virtues by the practice of these or the like holy and fervent aspirations.  
Most mild, most loving and patiented Jesus, the perfect example to be imitated: grant me the grace to imitate thy mildness, meekness, patience, and thy profound humility.  
Ah, grant me, O most powerful Lord, in all things to be conformable unto thy heavenly will and pleasure.  
O the true owner of my soul, endow me with thy love, for which thou hat created me, and nothing else can give it true rest and satisfaction but that alone.  
O most profound humility, correct my pride.  
O invincible patience; when shall I by thy example be truly patiented? bestow on me thy benignity to correct my choleric passion, and great impatience, I beseech thee.  
O my benign and powerful Lord, when wilt thou bestow on me the grace to make me humble, patiented, devout, and conformable to thy holy will.   

The practice of Aspirations upon the affection of admiration of our divine Redeemers love to Man.  
O my God, who art thou that suffered; and for whom?  
O my great God, and should my sin cause thee to endure such torments, such injuries, and so reporachfull a death?  
O love; thou art exceeding powerful; thou overcommest him, whom none but thyself alone can overcome.  
Hamel who will grant it me, that I may die for thee!  
Ah that the love of all Creatures were now united in my hart, to make a present of it unto thee.   

The practice of aspirations upon the affection of Compassion of our blessed Redeemers many dolorous sufferings for ungrateful Men.  
O From whence so strong a chain, as to draw thee from the throne of glory, to be stretched forth upon a most reproachful Cross?  
O Merciful and most loving Jesus, what is it that I ought not to suffer for thee, who hast most willingly endured so much for me?  
Whence is it my dear Lord, who art the comfort of Angels that thou shouldst to subject thyself to be replenished with grief and desolation?  
O Jesus, what is it that I ought not to suffer for the love of thee, who hast most willingly endured so bitter a death and passion for me?  
O merciful Redeemer how thy very posture upon the holy Cross, invites me to cast myself into thy open stretched arms, to receive the happy embracement of hy peace, which by repentance of my fins in virtue of thy sacred passion is communicated unto me.   

The practice of aspirations upon the affection of love.  
When shall I perfectly love thee, O the only Souveraine goodness above all; and without whom no good is to be found,  
Ah! when shall I truly love thee with all my hart, with all my soul, and powers; with all my actions and affections, and that they all be wholly employed in thy true love and service.  
Ah! when shall my soul be so happy, as that it may love all things in thee; and nothing else without thee?  
O when shall my corrupt affection desire nothing but the perfect accomplishment of thy blessed pleasure in me; and by me, in all things, and in all times, in prosperity or adversity.  
O my God, that I could serve and love thee as thy Saints and Angels do in Heaven; and remember that thou art always truly present with me.  
Ah! that I may once truly say: what is it to me in Heaven? and besides thee (my God) what would I upon Earth?  
O true and happy centre of all happy rest: make all my thoughts, my words; and deeds to tend to seek out, and finally to rest in none but only in the love of thee.   

The pratise of aspirations for the obtaining of certain virtues.  
O My God, and when wilt thou replenish me with thy divine love: O that I could but truly love thee above all other things, and after that my neighbour as myself.  
When shall I in all my adversity have only recourse unto thee, and rest contentedly in the holy disposition of thy most holy providence, yea praise and magnify thee in all my greatest tribulations.  
Place thy confidence in God (my soul) and let him be thy love, and thy fear.  
O when shall this great tepidity and coldness of my soul be thawed and melted by the inflamed heat of true charity and the true love of thee?  
Ah! when shell I perfectly die to my self, in my affection to all worldly creatures?  
When shall I renounce my own vicious and corrupt unruly will?  
O blessed Jesus, when wilt thou make me to be in all things grateful and true pleasing un to thee?   

The practice of aspirations, whereby to free ourselves from some certain sins and imperfections.  
HElas, my dear God, when wilt thou give me grace to mortify such, or such a passion, or disordinate affection, which so greatly disquiets the peace and happy repoe of my soul?  
How long, O Lord, shall I run headlong still into this pervere and wicked imperfection?  
Aid my frailty, thou O God of all pity, with thy holy grace; for with my whole hart I desire to leave the same.  
O my good God, and when shall I conquer and subdue such, or such a passion? my will is good; but the frailty and corruption of my infirm nature hath need of thy grace, which I most humbly now crave of thee.  
O my Almighty God, and shall I then never obtain the practice of true humility?  
O help me for thy great mercy's sake to subdue by thy grace, such, or such a vice which greatly molesteth me.  
O when shall I truly practise a virtuous contempt of myself and seek a perfect conformity unto thy blessed will?  
O my merciful God, I now unfeynedly desire to resist, and perfectly to subdue this vice, or that passion; grant me thy gracious help and secure me.   

An advertisement.  
ANd in the self same manner as in the former aspirations, so likewise you may proceed to practise any other Aspirations when you perceive yourself moved by pious affection to some certain virtue, or to fly some vice; presenting the same unto our Lord and Saviour, by some such fervent jaculatory aspiration, as above, to the end, that he may vouchsafe to give his divine aid to perform the same.   

Of Meditation.  
PRayer is usually divided into vocal and mental. Vocal is that which is articulated by the tongue. But Mental prayer is made by the mind, or soul, thereby to raise it self unto God, be it by meditation; that is, by attentive pondering some divine mystery, wherein the understanding is employed by discourse, thereby to draw out some good affection, by which to exercise the will upon good resolutions to piety, which is properly called Meditation, and consists in a devout cordial and affectuous consideration of holy things, which may move us to love and to bless Almighty God, and to imitate the virtues of our blessed Saviour, and of his Saints, to embrace good, and all virtue, and to fly all evil, and vice: and it doth powerfully stir us up, and puts us on fervently to recur unto God in all our necessities.  
Neither are the simple and unlearned people to think that this mental prayer is too high a practice; for often times the simple people speed best therein, as God himself hath testifyd by the mouth of the sacred Virgin Mother in her Magnificat saying: 
Luke 1.  the hungry he hath filled with good things: and the rich he sent away empty. Yea and the holy Ghost in his proverbes 3.32. doth plainly verify the same in these express words: and his communication is with the simple: with such as in a sincere and devout intention so love God, to contemn themselves, and to seek in simplicity to accomplish his blessed will, much rather than to spend his thoughts, doctor-like in learned and high speculative discourses, which is rather a true study, and not à devout meditation; and therefore it produceth but small spiritual fruit: Whereas the less learned applying their thoughts only to profit their souls by drawing from their meditation affections of the love of God; of embracing such vermes, of hating such a vice (as the subject of their Meditation suggests to them) they become by their meditation more humble, more patiented, and conformable to God's blessed will and pleasure in all; which is the certain mark of a holy and fruitful Medication, how dry or barren soever it seemed to them, and deprived of all sensible or self-satisfaction; or forced fervours; whilst learneder persons with all high speculations producing no great affections nor resolutions for the practice of virtue; all proves but vanity in their own imagination, which produceth no fruit at all.  
But now that the less learned people are not uncapable to practise this profitable prayer of Meditation; it may be fitly expressed by this familiar example of a pervere and wicked Meditation, made by a sinner; of whom King David speaks saying; and they who sought me evils, speaks vanities: and mediate evils all the day. For the revengeful man, pondering and musing with him self of some disgrace, or injury, by memory he calls to mind the disgrace, or wrong offered him. Then with his understanding, he considers the nature and weight of such an injury; and thereby he provokes his will to hatred, to envy, to malice, and to seek revenge upon the party from whom he received it.  
This now is a most wicked Meditation, wholly interior, and all without one word of the mouth.  
Even so in like manner (and quite to the contrary) a good Man, calling to mind his sin, and injuries thereby which he hath offered unto God; he ponders, considers, and examen the greatness thereof, the enormity, causes, effects, and the properties of sin; whence he makes a firm resolution, out of the hatred thereunto, to banish the like hereafter, and to avoid all future occasions; and this is an interior and a holy Meditation of sin.  
This briefly in general. Here now follows a short meditation for each day in the week; whereby the virtuous soul may put in practise this holy exercise: and it may also serve as a little method inducing her to make more use of this profitable devotion, according to leisure, and other helps for the same.    

Matter of Meditation for ever day in the week.  

Sunday, of God's benefits unto mankind.  
FIrst place yourself in the presece of God with a profound adoration thereof; 
The Preparation.  and beseech him to inspire you with his grace. Which serves as the general preparation for all the ensuing Meditations.  
1. Consider the benefit of thy Creation; that when thou wast nothing, 
Considerations  the Almighty created thee, not a stock, or a brute beast, but a reasonable creature, endued with understanding, will, memory, and capable of all virtue.  
2. Consider the end for which thou wast created; namely the service of God; and that after a short time spent therein, thou mightest be partaker of those celestial joys, which be prepared for thee in the Kingdom of Heaven.  
3. Consider that all other creatures, and what soever thy God hath bestowed upon thee, is for the attainment of thy foresaid end; and so accordingly to be employed by thee.  
4. Consider the benefit of thy Redemption, of thy Vocation unto the catholic faith; such also as concern thine own estate in particular.  
For which, 
Affections  and all others, as well known, as unknown, labour to be thankful. Admire with great confusion, and be truly sorry for your great ingratitude, considering Gods infinite love to so unworthey a creature, abusing those his innumerable blissing.  
Resolve to be more carrefull for the future: 
Resolutions  preparing your mind with all indifferency to possess, or to be deprived: be it of health or sickness; plenty or want; esteem or contempt; so it be conformable to gods blessed will, let it be welcome.   

Monday, of sin, and the grieviousnesse thereof  
COnsider how odious sin is unto God. Which may appear by the greatness of the punishment. First in the Angels. Secondly in our first Parents, who for eating the forbidden fruit were deprived of that happy estate wherein thy were created in Paradise: yea not only they, but we, and all their posterity do bear the burden thereof; for so much as all the miseries of this life, and the next, do spring from that bitter root.  
Consider the malice of sin, which in a sort is infinite, being against the infinite goodness of God. And therefore Jefus Christ, God and Man, was only found worthy and able to accomplish the work of our Redemption: whose actions being of infinite merit, were answerable to infinite justice.  
Consider the lamentable effects thereof. 1. of God's grace, whereof we are deprived. 2. of the evils which we incur as the wrath of God; torment of conscience; the servitude of sathan; and the guilt of eternal damnation. 
Astection   
All this considered, ought not the very name of sin be more horrible to us, then is Hell itself: and yet o how great is our senseless carelessness in committing it; as also Gods infinite mercy to most ungreatefull Man, in suffering his wicked boldness in offending so great, and so good a God  
Resolve therefore, and crave his grace, 
Resolutions  that thou mayst rather die then offend him mortally: recurt to him for mercy, as a prodigal child, and detest all thy former sins; and resolve to fly all dangerous occasions of falling into them again.   

Tuesday, of the miseries of this life.  
1. COnsider the great frailty of Man's nature, subject to so many dangers, as no glass is half so brittle, and therefore in the holy scripture it is compared to a bubble in the water, to flowers, to grass, to a shadow etc. As for the soul, so many snares and gins are laid by the world, the flesh, and the devil, to ruyn it as S. Antony seeing them in a vision, cried out; o Lord who shall be able to avoid all these nets?  
2. Consider in respect of temporal things; what a misery it is, that scarce any one is contented with his own estate, seem he to others never so prosperous: for that in this life we are like unto sick men, who tumble and toss in their beds, not considering the cause of their discontent to be their inward infirmity of vexing in mind.  
3. Consider, that for so much as this life is so uncertain, and so fraught with miseries, there is no greater madness in the world, then to set out hearts and affections thereupon, and with such diligence to cast about for the things thereof; and so little, or not at all, to labour for those which concern our eternal felicity.  
Adore and greatly admire the great goodness of God, 
Affections  who therefore hath mixed those many miseries with this present life, thereby to compel us to hate it; and to draw us by it to aspire unto our Beatitude. 
Resolution   
Resolve hereafter to withdraw your hart from such vain and deceitful contentments of the world, and fix your mind upon what is eternal.   

Wednesday, of the hour of death.  
I Magin thyself to lie upon thy death bed, having a hallowed candle in thy hand, a crucifix upon thy breast, thy ghostly Father calling upon thee, that though thou canst not speak, yet to move thy hand, in token of thy hope in the mercies of Jesus Christ. Thus then disposed proceed to the points of meditation following.  
Consider the certainty of death according to that of the Apostle: it is appointed for all Men once to die, 
Hebr. 16  of which our Eternity depends: but as for the hour when, the place where, or the manner how, all this is most uncertain; save that we see death commonly to come when it is least expected.  
2. Consider what a trouble it willbe at that time, not only to look back to the things of the world, which in a moment thou must forsake, but especially when thou shalst look before thee to what is to come: finding thyself very uncertain of thy salvation, both by reason of the multitude of thy sins (many whereof being utterly forgot then come fresh unto thy mind, and such as before seemed small, shall then be thought heavy (as also in regard of the suddenness and strictness of thy account, the severity of the judge, and the terror of Hell, etc.  
Beg at God's hands, 
Affections.  that these points may be so imprinted in thy mind, as thou mayst always have a care so to live, as thou wouldst be found in the hour of death. 
Resolutions.   
We must therefore firmly resolve to do presently what we are certain we shall wish at that hour to have done, as in particular to forsake such, or such a vice: to embrace and practise such, or such a virtue. To begin presently to live well, according to our calling: for he hardly dies well who lives ill, and repentance made by a dying Man, is exceeding dangerous and doubtful. And therefore resolve to watch, for you know neither the day, nor the hour, which God will have to be unknown to us, to the end we should be always ready and prepared.   

Thursday, of judgement.  
1. SO soon as our soul is separated from the body, it appears immediately before the tribunal of God's judgement, there to render a most exact, a severe, and dreadful account of all our thoughts, words, and deeds; yea and for each moment of time since our first use of reason; as also for all his gracious gifts, bestowed on us, either of grace, fortune, or nature to be employed for his glory, and our own soul's health.  
2. Consider that this account is so much the more dreadful, in that it is made to a judge, to whose power none can resist: to whose knowledge nothing can lie hid; whose sentence is souveraine, without appeal, and the consequence of it concerns an Eternity of weal, or woe; and that to be put in execution immediately, and to endure so long, as God is God.  
3. All this considered, O stupid carelessness of Man to think so little to be prepared for this uncertain and most dreadful hour. 
Affections  What steward would be so ill provided to make his reckoning but to a temporal Prince, although it only should concern this present life, whereas this is to God himself, and concerns Eternity, which as yet we have happy time to negotiate by the faithful practice of these ensving necessary resolutions.  
First to detest and fly all mortal sin, above death itself; 
Resolutions  and to crave God's grace to that end. Secondly to frame our thoughts, words, and actions, as if to be considered, examined, and sentenced now here immediaty by this our heavenly judge. 3. To keep a lively and perpetual memory of our four last things, death, judgement, Hell, and Heaven: and lastly to examine frequently ourselves, whither we are at present in that state, as were fit to appear, if God should now immediaty call us to render that our last most dreadful reckoning whereon should depend our sentence of Eternity.   

Friday, of Hel.  
1. Hell being the prison of God's justice for his enemies, as Heaven is the place of recompense for his friends; so are they opposite in all, and beyond expression; the one for torment, and the other for felicity; and both to last eternally; and comprehend all which can be either said or thought of both respectively, in their several kind.  
2. Consider that the sinner here for a moment of seeming and deluding content forfeits his heavenly and eternal bliss, for which he was made: and it is most happily pourchaced by such as prefer the love of God, and his blessed will before their own corrupt sensuality, cooperating with his holy grace for avoiding of sin.  
This now being well pondered; 
Affections  have we not just cause to bless, and adore God's love and goodness for having provided us of so many power full helps for our beatitude with no less persuasions to fly and avoid those eternal torments of Hell; and to preserve us from sin, the only cause of that endless misery, by Sacraments, by instructions, by holy inspirations, by good exemples, and by many other helps and powerful motives to virtue, and to detest all sin.  
We must therefore resolve, 
Resolutions.  whilst God here graciously doth lend us this acceptable time, and the days for salvation, to employ them much more carefully, then formerly we have done, for that happy end: and to be firm and constant in faithfully observing the good resolutions with which God hath graciously inspired us for the amendment and avoiding our most habitual sins, as also the chief occasions thereunto, whereby we are in most danger to offend Almighty God, and to cast our souls into the eternal flames of Hell, where they shall be cruciated, day and night (saith S. John) for ever and ever. 
Apoc. 10.10.    

Saturday, of the joys of Heaven.  
1. COnsider that this Beatitude consists in the most blessed vision of the glorious Trinity, Father, Son, and Holy Ghost. In the fellowship and society of Angels, Cherubins, Apostles, Patriarches, Prophets, Martyrs, Virgins, Confessors, and generally of all the faithful departed this life, and now crowned in the eternal glory of Heaven.  
2. Consider that in this celestial estate; is not only the absence of all evil, but the abundance of all good things; according to that of the Apostle: the eye of Man hath not seen, nor the ear hath heard, neither hath it entered into the hart of Man, to conceive what God hath laid up for them that love him. 
1 Cor. 2 9   
3. Consider with yourself, by what steps, and degrees the Saints, and holy servants of God (who now reign in everlasting glory with him) have obtained the same; and labour to imitate their examples.  
O bless inexplicable! 
Affections  those happy souls possess God; and God possesseth them: God is their whole all, in all. He is their all in substance, by communicating to them their final perfection, and by elevating them to a being which is divine. He will be their all to their understanding; by clearly manifesting himself unto them: he will be their all to their will, bestowing himself unto them by a most sweet intimate gust and savour, drawing them by this blessed means into an ocean of infinite joys.  
Let us therefore resolve to shake off this stupid dulness in neglecting our so happy land of promise; 
Resolutions.  for the love of which, we ought to despise all earthly pleasures, and vain contents, as too base and abject for our higher and more noble thoughts, and hopes which we expect in Heaven.   

An advertisement.  
THis following exercise made by a pious and approved Author (whose humility would not permit himself to be known) I have judged both useful and very necessary for all who desire to gain their heavenly bliss by the happy art of dying well; which must be learned by frequent practice of holy acts in time of health, like as they are to be used at the time of death: for who neglects them in health, will, dying, hardly perform them well, weakness, pain, fear, trouble, and many impediments, very hardly then permitting a dying Man to produce those acts, whereof a former habit was not gained. Which now notwithstanding by the practice of this holy exercise (being made familiar in time of health) may also produce both happy acts, and such as are not so hard to be exercisd in that extremity of sickness.    

A most profitable exercise containing a preparation to death. Together with the acts necessary to dispose the soul to this last passage. As also the Recommendations of the soul in English.  

Blessed are the servants whom, when our Lord comes, he shall find watching.  
To our blessed Lord jesus Christ.  
SAviour of the world, word Incarnate, thou who art the life of those who die, and the death of those who live: the life (I say) of those who die, by the glory which thou givest them, and which thou hast purchased for them with thy most precious blood: the death of those who live, by the grace thou givest them to die to the flesh, and live in Spirit: quicken this exercise with thy divine love, to the end that by the practice of it, thou mayst find us so well prepared for death, that we may live eternally with thee in Heaven; there to bless, praise, and love thee, with the Father, and the Holy Ghost. Amen.   

Advise for the due practice of this exercise.  
SInce it is a most constant truth verifid by daily experience [which nevertheless we easily forget] that we must die, and that peradventure we may either be surprised by a sudden death [as we see it happen to many when they least think of it] or that the extreme pains, or other accidents of our sickness, may deprive us of the liberty and capacity to perform acts requisite in that last hour: that hour [I say] which is the most important of all hours; that hour, after which we shall have no more hours: that hour which must decide our happiness, or misery for all Eternity.  
It will be most profitable to set aside one day in every month, wherein to prepare ourselves by the exercises of a spiritual death, to those we should really make, when we come to die actually. Watch and keep yourselves prepared, says our Lord for the son of Man, 
Mark. 13  will come when you expect him not: and the wise man says: wheresoever the tree falls, there it shall remain. 
Eccles. 11   
If opportunity present itself, we ought, either upon the eve, or the day, which we design for this exercise, to make our Sacramental Confession to the Priest: notwithstanding which, for greater purity, and more vest preparation, we may make our spiritual Confession to Jeins Christ before, or after the Sacramental, each one according to his devotion.  
After Confession we are to communicate really, or spiritually in form of viaticum; and to consider it as the last Communion of out life.  
Upon the day we perferme this exercise, if we have convenienty, we ought to hear Mass, to the end, that in his sacrifice [which is a real representation of that of the Cross] we may more nearly and particulary unite ourselves to Jesus Christ dying, offering as well this as all other sacrifices which shall be offered to the end of the world; for obtaining the grace of a good and holy death.  
It will be most profitable to fix one day in every month [each one according to his leisure and devotion for this exercise; and they who cannot perform it all at once, may take the first point in the morning, and the second at some other hour of the same day; or make it in two days. But in that case, the acts of contrition, saith, hope, and charity, contained in the first point, must be repeated. And besides that, our Meditations and lectures of that day, aught to be upon the subject of death.  
We ought further to employ ourselves more particularly in good works and practices of mortification and virtue.  
And it is to be noted, that although there be many acts prescribed in this exercie, nevertheless it is not intended thereby to oblige any one precisely to those acts, but only to facilitate the practice of them, to such as have not yet attained to a habit of such acts; for the best are those which love produces.  
At the end of this exercise are added the Recommandations of the foul in. English for the consolation of such as (for a boly prevention of their death) having devotion to join them to this exercise, may not peradventure understand them in latin. And in this, the terms which relate to an other, must be changed, and applied to ourselves; as in steed of saying, pray for him, receive his sonic; we must say; pray for me, recove my soul: and so of the rest; reserving the contlusion of this exercise, till after the last prayer.  
Now the principal fruits we ought to gather from this exercise (as shall besaid in the following meditation) are contempt of the world, disesteem of the creatures, abnegation of ourselves, and amendment of our faults, which are the true means to obtain the grace of such a death, as shall be the beginning of a happy life for ever.    

Meditation to enter into the dispositions of making a good death.  
Place yourself in the presence of Gods beseech him to inspire you.  
FOr a foundation of this Meditation, we must well and throughly conceive, and be fully satisfied of this truth; that God hath given us our life only in trust: from whence it follows, that if we be not always prepared and disposed to render it to him, we deny him his right of Souverainety over our being.  
It is ordained that all Men shall die once; 
Heb. 9  and after death follows jndgment, says the great Apostle.  
Considering this truth, that we can die but once, and that an ill death can never be repared in the whole extent of Eternity; we see how necessary it is for prevention of a surprise to watch all ways, and to live like the servant mentioned in the Gospel, 
Duke 12.  who attends the coming of his Master.  

The first point.  
NOw since we must necessarily die, it highly concerns us, throughly to comprchend this truth: that death being most certain, and the hour of it most uncertain, all Christian wisdom consists in a good and holy preparation for that moment, to the end we neglect not a business which is in truth to us the business of businesses; and the sole, and only business we have to do in this world; since we are here only to save our soul: and losing it we lose all: for what shall it prefit a Man to gain the whole world, 
Mar. 2.  if he lose his own soul says our souveraine Master Jesus Christ.  
O God, how great is the blindness of the most part of Men; who never reflecting upon this so divine and important a truth, lead only an earthly, sensual, and animal life, and never elevating their spirit to heavenly things, settle their affections so firmly upon this mortal life, as to prefer it before that which is eternal. 
john 10.  Whosoever loves his life [says our B. Lord] shall lose it, and whosoever hates it in this world shall gain it in Eternity.  
O my God, we do not then love our life as we ought when we adhere too close to it, since this adherence to our temporal life proceeding from an inordinate love of ourselves, puts us in danger to lose that which is eternal. Since also thou thyself asseurest us, 
Luke 14  that whosoever comes to thee, and hateth not his own life, can not be thy disciple. Grant me such a holy hatred of this mortal life, as may cause me continually to aspire and pretend to that which is eternal there to live with thee world without end.   

2. Point.  
PRecious in the sight of our Lord is the death of his Saints says the Psalmist. 
Psal. 15.  If we will die their life, keeping always our affections alienated from the creatures, as if we were to die every moment; since there is no moment wherein we may not be surprised by death, and wherein we ought not to be prepared to receive it, if we will not hazard our salvation. We ought to surmont the natural fear we have of it, by faith, and by a confidence we should have, that Jesus Christ, who keeps the keys of life and death, and who loves us infinitely more than we love ourselves, will send it us in such a time and manner, as in his divine providence he has foreseen to be most convenient for us. Has he not created us for life eternal? Do we not believe that life to be more happy, than this which is mortal? if we live not in this belief, we have no faith, and consequently no hope, since we cannot arrive at this happy life which he has promised us, but by the way of death. But what charity can that interessed soul have, who loves her own life more than the will of God, and whose fear of dying exceeds her desire of seeing and uniting herself to him? 
joh. 4.  Perfect charity [says the holy Evangelist] drives fourth fear. And if we ought to testify our love to God by our hatred of sin, where is the hatred we bear it? since knowing that we cannot live without daily relapsing into it, we have nevertheless an extreme apprehension of death? O if we truly loved God, with what joy would we embrace death to the end we might be in a state never more to be able to offend his infinite goodness, since the least sin [as the Doctors say] is more to be dreaded thendeath if self.   

3. Point.  
IF God should leave the time, hour, and manner of our death to our choice, could we make a better than he himself, who ordains it by his infinite wisdom, power, and goodness, and who having made us for himself, and redeemed us with his blood, desires nothing so much as to save us, and conduct us to our last end? Since our faith teaches us this truth, why do we not entirely abandon the care of our life and death to him? What can be more advantageous to us in Heaven, in Earth, in life and in death, then to accomplish his most just and holy will? And since we must necessarily undergo the ordees of his divine will, were it not better to do it meritoriously by an humble submission, and filial confidence in his divine goodness, then to execute it by force, like the devils; and by our resistance to render this action more worthy of punishment than reward?  
If the fear of our sins cause us to apprchand death, and desire prolongation of life, to the end to do penance for them, what penance can be more efficacious, and acceptable to God, than our perfect conformity to his holy will, and our entire submission to the sentence of our death, to the end to render him the obedience due from a creature to its Creator, and to testify to him that we prefer the honour of pleasing him, before our own life? if the merit of our acts bear proportion with the difficulty we find in their execution, what can be more difficult then to renounce our life? and what better penance can we perform, then to give it with a good hart to God; since in making him this present, we not only give him all we are able to give, but also all which is most dear and precious to us? no Man hath greater charity than he who lays down his life, says our divine Saviour, and if a God would vouchsafe for us to die so painful and grievous a death, and lose his life upon a cross for our salvation, shall we dare to refuse him ours: shall we esteem our life more precious, or more necessary than his? O my soul if we loved God, ifwe had a true sense, and acknowledgement of this sovereign benefit, would we not desire to have a thousand lives to give him! O my God, since I am nothing but by thee, I will be nothing but for thee; and so as I be what thou desirest I should be, it imports me very little whither I live or die.   

Affections and Resolutions.  
SInce that upon the moment of my death, depends my eternal salvation, grant me grace, O my God, to keep myself prepared for this last hour by a true hatred of sin, by a perfect contempt of the world with its vain honours, pleasures, and riches, and by a perfect abnegation of myself: suffer me not to sleep in the forgetfulness of death, lest the lamp of chrity being extinguished, and the oil of good works spent, thou surprise me in this state, and pronounce against me, as heretofore against those foolish Virgins that dreadful word, I know you not: but keeping myself always in expection of thy coming, grant that I may merit to enter with thee to that eternal marriage where neither eye has seen, nor care hath heard, nor the hart of Man comprehended what thou hast prepared for those who love thee. Give me, O Lord, the light of thy holy spirit to the end I suffer not myself to be deceived and seduced by my senses, in mistaking falsehood for truth, nor esteem the things of this mortal life good, or evil, but in as much only as they advance me towards this end, or divert me from it.   

The Conclusion.  
LEt us conclude this meditation with this truth: that if we will die the death of the just, we must live their life also; since the true means to obtain a good death, is to lead a good life. And as there is nothing more precious, nothing more to be desired, than a good death; so there is nothing more miserable, nothing more to be dreaded, than an ill one. In a business of so high importance the most secure way, is, to live every day as though we were to die before it expire; always keeping our affections so disengaged from earthly things, as if we were really at the point of death, where all that is not God, will appear but smoke and vapour.    

A most profitable Exercise to prepare ourselves for death.  

Upon the moment of death depends Eternity.  
THe day we make this Exercise; as soon as we awake, we are to enter into the thoughts of death, and consider it as the last of our life.   

Preparation.  
WE are to imagine ourselves sick in our bed, even to extremity, and that our good Angel comes by God's command to declare to us the irrevocable sentence of our death, saying as Isay said to Exechias: put thy affairs in order, for thou shalst die.  
Prostrate at the foot of the Crucifix, or before the B. Sacrament, let us implore from the bottom of our hart grace and light from the holy Ghost, the assistance of the B. Virgin, of the saints our Patrons, and our good Angel; and then make the following acts.   

An act of Resignation.  
1. MY hart is ready O God, my hart is ready; not my will, but thine be done in me, upon me, and by me, now and in all Eternity.  
O God eternal, immense, and infinite, who art abundantly sufficient to thyself, and hast no need of thy creatures: what matter is it whither I live or die, so as I accomplish thy holy will, in which only my true life consists? Let not then my will be done, but thine, O my God.   

Confession of our own nothing.  
2. TO the end to acknowledge the dependence I have upon thee, my sovereign Creator, and openly to confess before Heaven and Earth that thou art only, he who is; and that I am that vile Creature, who is not; I embrace with all humble submission the destruction of this corruptible being, and am content, that by death it return to the nothing from whence thou hast taken it.   

Restitution of our being to God.  
3. O My Sovereign Creator, I desire to restore thee the being which thou hast given me; and to this effect, I accept death in such manner as may most please and glorify thee. Dispose then of thy Creature, and destroy this body of sin in punishment of the offences it has committed against thy divine Majesty. Let this earth return to earth, but let my Spirit, which is created after thy image and likeness, return to thee.   

Acknowledgement of the Sovereign dominion of God.  
4. O My God, although I must die by necessity, yet I desire by submission to render my death voluntary, and am glad, that in punishment of the ill use I have made of the free will thou hast given me, it shall put me into a state, wherein I shall be no more able to resist that Sovereign Dominion which thou, as lawful Lord of all creatures, hast over me.   

Acceptation of death in punishment of our sins.  
5. SInce death, O my God, is the punishment thou hast ordained for sin; with an humble hart, and entire submission to thy most just decree, and à Spirit of penance, I accept it; together with all the pains, humiltations, and privations which accompany it, in satisfaction for all those offences which I have committed against thy awful Majesty.   

Oblation of our life to God.  
6 REceive, Omy Saviour, the oblation I make of my body and life, which I offer and immolate to thy divine Majesty, as a sacrifice and  offering: unite it to that which thou hast offered upon the Cross for me, and consume it with the fire of thy divine love.   

Desire to render to jesus death, for death.  
7. O My divine Jesus, since that the love of me has caused thee to die upon the Cross for my salvation, is it not reasonable, that for the love of thee I should accept death with a good hart, to the end to recompense, as fare as I am able, that which thou hast suffered for me? O why have I not a thousand lives, that to this end I might lay them down all, and thereby testify that thou art my God.   

Spiritual Confession.  
Humbling ourselves profoundly at the feet of Jesus Christ, as if he were present in his holy Humanity, we ought to accuse ourselves to him of all our sins, taking a short review of them, but especially of those which are most notable: in consequence whereof, we may excite our soul to a lively and loving repentance for them.   

An act of Contrition.  
O My God, prostrate before thy Sovereign Majesty, I most humbly crave pardon, as well for all my contempts, and abuses of thy holy graces, as for the sins I have committed since the very day of my birth, in thought, word, and deed; I retract and disavow them; yea from the bottom of my hart I renounce them, and wish I had never committed them, not in regard of the pains which they merit, but because I have offended thy infinite goodness which deserves to be infinitely loved and served by all Creatures. O that my hart were capable of an infinite grief wherewith to expiate them. But to supply what is wanting in me, O my God, accept that which my Saviour has suffered in the garden of Olives, and upon the Cross for the sins of the whole world, and particularly for me.  
Accept also to this end, the grief and contrition of all the saints; cleanse me from my secret sins, and pardon me those which I have committed in others. O my Lord despise not an humble and contrite hart, which expects pardon of thy mercy alone. Thou hast said, that whensoever a sinner shall truly grieve for his sins, thou wilt no more remember his iniquities.  
And if be thy pleasure to prolong my life; I make a sin purpose, by thy grace, to amend my faults; especially such and such; and will endeavour to satisfy for what is past.  
Having made this act, we may receive the absolution which Jesus Christ the Sovereign Priest gives us, by applying to ourselves his divine merits: after which let us contemplate him, saying to us, as he did to S. Mary Magdalen: thy sins are forgiven thee, go in peace. Say the Psalm, Miserere mei Deus, etc. in the Spirit of true penance.   

Aspirations to the three divine Persons.  
O Eternal Father, since thou hast so loved the world, as to give us thine only Son, ought not I to hope for salvation from thy mercy? Thou hast not given him to condemn us, but to save us, and to this end hast thou imposed upon him the most holy name of Jesus.  
O divine Jesus, be to me Jesus. Remember what thou hast said; that thou camest not for the just, but for sinners. O my God thou desirest not the death of a sinner, but that he should be converted and live. Convert me then to thee, that I may live eternally.  
Come, O divine Spirit, repose in my soul with thy seven gifts, to the end to purify, quicken, and sanctify her. Consume with the fire of thy holy love, all earthly inclinations yet remaining in her, and strengthen her in the last passage against all the temptations of her enemies.   

An act of Faith.  
I Protest, O my God, before Heaven and Earth that I will die in the faith and union of the holy Catholic, Apostolic, and Roman Church. I firmly believe what she believes and teaches, because thou, O God, who art the eternal truth, hast said and revealed it.  
Thou art that infinite goodness and sanctity, which cannot deceive, that infinite wisdom which cannot err. From hencefourth I renounce all temptations, which the enemy may suggest to me in the last moments of my life contrary to this my protestation: and I render thee thanks from the bottom of my hart, for the immense favour thou hast done me, in placing me amongst the children of thy holy Church.  
Recite here the Apostles Creed, and make reflection upon every Article of it, protest to believe them all.   

An act of Hope.  
O My God although for the multitude, and enormity of my sins, I most justly deserve Hell; nevertheless confiding entirely in the merits of my Saviour Jesus Christ and in the greatness of thy mercy, which can pardon more than I can effend, I will hope for remission of all my transgressions, and grace to persevere in thy holy love, to which I especially consecrate the last moment of my life.   

An act of Charity.  
O My God, when shall the time come that my soul being separated from this mortal body, and from all Creatures, it shall be perfectly united to thee, to live thee with that pure and invariable love, wherewith the Saints in Heaven love the?  
What do I desire in Heaven, or in Earth besides thee? the God of my hart, my God and my eternal portion! I esseeme all things as dung and silthynesse to gain Jesus Christ.   

An act of Charity towards our neighbour.  
O My Lord, I beg grace and salvation for all the Creatures whom thou hast redeemed with thy most precious blood, especially for the children of thy holy Church; and more particularly for those who have any way offended me. I pardon them, O my God, from the bottom of my hart, as I desire thou shouldst pardon me.   

Desire to receive jesus Christ.  
O My God, my Creator, and my Redeemer, my beginning and my end, my only satiety and Beatitude: I ardently desire to receive thee, to the end to unite myself to thee. Come then into my soul, sanctify and replenish all her faculties: come into my body, and purify all its senses: come into my hart and possess all its affections; to the end that every moment in the remainder of my life my be entirely consecrated to thy love.   

A spiritual Communion, by way of Viaticum.  
I Et us hear our good Angel, who invites us to eat of this bread of life, and who speaks to us, as heretofore to the Prophet Elias: rise and eat, for thou hast yet a great way to go.  
We may represent to ourselves Jesus Christ accompanied by the B. Virgin, our good Angel, and holy Patrons, entering into our Chamber, to the end to administer to us with his own divine hands his most sacred body; as he did heretofore to his Apostles in the last supper; and saying to us: take and eat, this is my body; which shall be delivered to death, to the end to give thee life.  
Having adored him with all our hart, we may say to him these words.  
O my God, since thou hast said, that he who eats thee shall live eternally: grant me this grace, that by receiving thy holy body, I may never more live, but in thee, by thee, and for thee: and that when I shall leave this mortal life, I may by the force, and virtue of this divine bread, attain to an union, and sight of thy divine Majesty in Heaven.  
O whence comes this happiness to me, that my God should vouchsafe to visit me?  
O Lord I am not worthy that thou shouldst come unto my soul, but say only the word, and it shall be healed.  
Having received him; we must discourse lovingly with him; calling before him all our senses and faculties, to the end to swear fidelity to him: let us renew all our vows and promises to him, and conjure him never to forsake us, saying with the Disciples who were going to Emaus: stay with us O Lord, for it is late, the evening of my life is come.   

And with S. Simeon.  
O Lord let now my soul departed in peace, since she hath seen thy salvation.   

And with David.  
ALthough I walk in the midst of the shadow of death, I will fear no evil, because thou art with me.  
O God put thyself as a divine seal upon my hart, to the end that no earthly thing may find entrance there.  
Let us unit our Communion to that which our divine Saviour made before his death, and to all other which the B. Virgin, and all the Saints have made: to all those also which shall be made even to the end of the world; thereby to supply the defects we have committed in receiving this divine Sacrament.  
Let us render thanks, as well for the grace of the Communion, as for all others which he has so liberally bestowed upon us, inviting all creatures to bless, praise, and magnify him with us by the psalm; Laudate Dominum omnes gerues, or the Canticle Benedicite omnia apera etc.   

2. Point. Spiritual Extreme unction.  
WE may represent to our sselves Jesus Christ emering into our Chamber accompanied as before, in the article of Communion, bringing with him the holy only composed of his precious blood, to the end to apply to us these sacred unctions with his own divine hands: and in receiving them, we may make these acts of Contrition for our sins committed by each of our senses.   

At the unction of the eyes.  
O Jesus, my Saviour, and my God, I most humbly beg pardon for all my sins committed by so many inordinate looks, and tears unprofitably shed; for the effacing of which, vouchsafe to apply to me the merit of those amorous looks which from the Cross thou wert pleased to cast upon those who crucified thee, and of the tears thou hast shed for my salvation.   

Of the Ears.  
PArdon me also the sins I have committed in hearing with pleasure so many evil discourses, and in satisfaction for them vouchsafe to apply to me the merit of that patience and humility wherewith thou wert pleased to hear all their blasphemies, injuries, and calumnies which have been uttered against thee.   

At the nostrils.  
I also most humbly crave pardon, O my God, for the excessive pleasure I have sought, and taken in perfumes and sweet odours, and for my too much niceness and impatience in ill ones, which I have so sensually avoided. To satisfy for this; vouchsafe to apply to me the merit of those ill odours which thou didst deign to smell in the Stable, and upon mount Calvary.   

At the Mouth.  
O My Saviour Jesus Christ, pardon me the infinite number of fins which I have committed both in words, and in excess of eating and drinking; expiate them, O my God, by applying to me the merit of thy divine prayers, preaching, and holy fastings.   

At the hands.  
Pardon me my divine Jesus, so many evil and unprofitable actions which I have done, and all the pleasure and delight I have sought to satisfy my sense of feeling, and to this end apply to me the merit of those holy actions and divine miracles which thou hast wrought with those sacred hands, which were nailed to the hard wood of the Cross.   

At the feet.  
O My God, from the bottom of my hart I beseech thee to pardon all the steps I have employed either unpromably, or with evil intentions: apply to me in satisfaction for these faults, the merit of those sacred steps which thou hast trodden barefoot with so much weariness, especially in carrying the Cross.  
After Extreme unction, we may make these following acts in a spirit of penance.  
1. O my God, to the end to satisfy thy divine justice, as fare as I am able, and with my whole being to make reparation for my faults, I accept death with all my hart, and rejoice that my soul shall be separated from my body in punishment of the sins I have committed, in preferring my corrupt inclinations before thy holy will.  
2. And that this body in punishment for its pride and ambition shall be hidden in the earth, and trodden under foot.  
3. And that in satisfaction for the inordinate love I have borne it, and the excessive care I have had to give it ease and pleasure; it shall return to corruption, and become the nourishment of worms.  
4. And for the inordinate affection I have borne to the Creatures and the abuse I have made of them; I am glad, to be deprived and separated from them.  
5. And for my forgetfulness of thee, O my God, during my life, I accept that which will be had of me, after my death.  
6. And for having used all my senses to offend thee; I accept, and effer thee the privation I must now suffer, of the use of them.  
7. And in punishment for all the vain complacence I have had for the creatures I submit myself by death, to be the object of their hatred and horror.   

The approach of death.  
LEt us hear our Good Angel saying to us, 
Math. 15  as to the Virgins in the Gospel. Behold the Bridegroom is coming, go fourth to meet him.   

Preparing ourselves coming, with the burning lamp of charity in our hands, we may say with David.  
I Was, glad when it was said to me, we will go into the house of our Lord.  
O my Lord God of Hosts, how amiable are thy tabernacles! my soul longs after them.  
My soul thirsts after the fountain of life, when shall I come and appear before thy face?  
As the thirsty hart longs after the fountains of water; so, o my God, my soul longs after thee.  
O how ardent is my desire to be delivered from this body, to the end to be with Jesus Christ.   

Union to jesus Christ dying.  
O my divine Jesus, grant that my pains may be united to thine, that my agony and death may be sanctified by thine, and that I may partake of those holy dispositions wherein thy sacred soul was in the last moment of thy life, to which with my whole hart I unite myself to supply those which are wanting in me. I abandon myself to thee, to the end to suffer for thy love the pains of death, even as great and as long as thou shalst please. And I disavow all the imperfections which the violence of my sickness may cause me to commit.   

Recourse to the B. Virgin, and the Saints.  
O Holy Virgin Mother of my Lord and Saviour, refuge of sinners, be now my Advocate, employ thy power for me to the most holy Trinity.  
O Marry Mother of grace, Mother of mercy, receive me at the hour of my death, and defend me from the enemy.  
Show thyself to be a mother, and obtain that he who for my salvation would vouchsafe to be thy son, and be borne of thee, may also receive me by thee.  
O all ye Saints and Blessod spirits intercede now for my soul, and assist me in this extremity, to the end I may obtain victory over my enemies.  
Great S. Joseph, and my holy Patrons and Protectors assist me.  
Blessed S. Michael, fight for me.  
O glorious Angel, my dear guardian, defend me from the ambushes of my enemies, and forsake me not in this last passage.   

Then addressing our sselves to God, we may say.  
FTernall Father, look upon me in the face of thy dear son Jesus Christ, who has spilt his blood for my salvation.  
Have pity on me, according to thy great mercy, and pardon my sins for the glory of thy name.  
O my God enter not into judgement with thy servant, for in thy sight no Man living can be justified.  
O my divine Jesus, interpose thy Cross and Passion betwixt thy judgement and my soul.  
My God, my Lot is in thy hands, save me, O my Lord, I have hoped in thee, I shall not be confounded for ever.   

An act of Adoration to the most holy Trinity.  
O Most holy and individed Trinity, I adore thee with my whole hart, and now, and for all Eternity, unite myself to all those adorations, and praises which the most holy humanity of my Saviour Jesus christ, his most glorious Mother, and all the Saints, and blessed spirits render thee, and shall render thee eternally in Heaven. I offer thee all the sacrifices of this most sacred humanity which are already offered, and which shall be offered even to the day of judgement upon all the Altars in the world, in satisfaction for my sins, and in gratitude for all thy divine benefits.   

Those who make use of the Recommendation of the soul may remember to make this conclusion after it. And then may be said. Subvenite Sancti.  
Conclusion of this exercise.   

An act of entire resignation or abandon of ourselves too God.  
O My God I abandon my soul entirely and without reservation to thy divine judgements: I submit myself to them from the bottom of my hart, I adore and reverence them now and in all Eternity, as most just and equitable.    

Spiritual expiration.  

Holding the Crucifix in our hand, we may say these words.  
MY God, my Creator, and my Redeemer, behold I come to thee, because thou callest me, receive me into the bosom of thy mercy.  
And kissing with tender affection the wounds of the Crucifix, we may at each of them pronounce the holy names of Jesus and Marie: and then having repeated these last words of our Saviour.  
Into thy hands O Lord I commend my spirit.  
We may expire in the sacred wound of the side of sweet Jesus, and choosing that for our tomb, we may hid ourselves in his divine hart. Then after a little recollection we may say the prayers which are to be rehearsed after death.   

Subvenite.  
SUecour speedily o ye Saints of God etc. The rest of these prayers are placed at the end of the Recommendations of the soul.  
After this exercise, we ought to consider ourselves as dead to the world, and ourselves. In consequence whereof, we ought often to say with S. Paul I live new no more I, but jesus Christ lives in me, my life is hidden with Jesus Christ in God.   

The recommendation of the soul, which ought to begin with the little Litanies: and the following prayers are to be said during the agony.  

LOrd have mercy upon us.  
Christ have mercy upon us.  
Lord have mercy upon us.  
Holy Marie pray for him.  
All ye holy Angels and Archangels pray for.  
Holy Abel pray for  
All ye quires of the just. pray ye  
Holy Abraham  
S. John Baptist  
S. Peter.  
S. Paul pray.  
S. Andrew  
S. John  
Al ye holy Apostles and Evangelists.  
Al ye holy Disciples of our Lord.  
Al ye holy Innocents'  
S. Steven  
S. Laurence pray  
All ye holy Martyrs. pray ye  
S. Silvester  
S. Gregory pray  
S. Augustin  
Al ye holy Bishops and Confessors. pray ye  
S. Benet  
S. Francis pray.  
All ye holy Monks and Heremits. pray ye  
S. Mary Magdalen.  
S, Lucy pray.  
All ye holy Virgins and Widows. pray ye  
All ye Saints of God. Intercede for us.  
O Lord be  to him and pardon him his sins.  
O Lord be gracious to him, and deliver him.  
From thy wrath. O Lord deliver him.  
From the danger of death. O Lord deliver him.  
From the pains of Hel. O Lord deliver him.  
From the power of the devil. O Lord deliver him.  
By thy holy Nativity. O Lord deliver him.  
By thy Cross and Passion. O Lord deliver him.  
By thy death and burial. O Lord deliver him.  
By thy glorious Resurrection. O Lord deliver him.  
By thy admirable Ascension. O Lord deliver him.  
By the grace of the holy Ghost, our souveraine Comforter. O Lord deliver him.  
In the day of judgement. O Lord deliver him.  
O Lord, we miscrable sinners, pray thee to hear us.  
That thou mayst spare him. O Lord hear us.  
Lord have mercy upon us.  
Christ have mercy upon us.  
Lord have mercy upon us.     

The Prayers.  

Proficiscere anima Christiana.  
Go fourth of this world, O Christian soul, in the name of the Father almighty, who created thee in the name of his sun Jesus Ch. who redeemed thee: in the name of the holy Ghost who infused himself into thee: in the name of the holy Angels, and Archangels: in the names of the Thrones and Dominations: in the names of the Principalites and Powers: in the name of the Cherubins and Seraphins: in the name of the patriarchs and Prophets: in the name of the holy Apostles and Evangelists: in the name of the holy Martyrs and Confessors: in the name of the holy Monks and Herimits, in the name of the holy Virgins and of all God's Saints: let thy dwelling be this day in peace, and thy habitation in holy Zion, by the Merits of our Lord Jesus Christ. Amen.   

Deus misericors, Deus clemens.  
O God of mercy and clemency, who according to the multitude of thy mercies forgettest the sins of such as are penitent, and by pardon abolishest the guilt of their past crimes: look graciously upon thy servant N. who with a sincere confession of his hart implores remission of all his sins, and mercifully hear him. Repair in him, o most indulgent Fasher, whatsoever is corrupted by earthly fraitly, or ruind by the malice of the devil; and unite this member of thy Redemption to the body of thy Church. Let his sighs, O Lord, move thee to pity let his tears excite thee to compassion, and receive him into the favour of thy reconciliation, who confides in nothing but thy pure mercy: through Jesus Christ our Lord Amen.   

Commendo te.  
I Commend thee, dear brother, to God almighty, and remit thee into the hands of him, whose creature thou art; to the end that when by death thou shalt have paid the debt of humane nature, thou mayst return to thy Creator, who formed thee of the slime of the earth. Let the splendid quires of Angels come fourth to receive thee, let the majestical senate of the Apostles meet thee: let the triumphant Host of Martyrs accompany thee: Let the glorious assembly of bright Confessors encompass thee: let the shining troop of rejoicing Virgins congratulate thee: Let the embraces of a happy repose transport thee into the bosom of the Patriaches; let the mild and gracious countenance of sweet Jesus appear to thee, and ordain thee place amongst those who never cease to serve him. Mayst thou never know the horror of Hell, the tortures of its flames nor the cruelty of its eternal torments: let not wicked Satan with his hideous band presume to touch thee; let him tremble to see thee arrive in company of the Blessed Angels, and let him fly into the dreadful confusion of eternal darkness let God arise, and let his enemies be scattered: let those who hate him fly before him: let them vanish like smoke, and as wax melts before the fire, so let sinners perish before the face of God, and let the just feast and rejoice in his sight: let then all the infernal legions blush and be confounded, and let not the ministers of Satan dare to hinder thy passage: let Christ who was orncified for thee, deliver thee from torments: let Christ who vouchsafed to die for thee, save thee from eternal death: let Christ the son of the living God place thee in the flourishing pleasures of his paradise, and let that true Pastor acknowledge thee for one of his flock; and having absolved thee from all thy sins, let him fett the at his right hand amongst his elect. Mayst thou see thy Redeemer face to face, and being always present before him, let thy happy eyes behold the manifest truth, and having finally received thy place amongst the troops of the blessed spirits, mayst thou enjoy the sweetness of divine contemplation world without end Amen.   

Suscipe Domine.  
O Lord, receive thy servant into that happy place where he hopes for salvation from thy mercy. Amen.  
O Lord deliver the soul of thy servant from all the dangers of Hell, from the snares of torments, and all pains and sufferings Amen.  
O Lord deliver the soul of thy servant, as thou hast delivered Enoch and Elias from the ordinary death of Men Amen.  
O Lord deliver the soul of thy servant, as thou hast delivered No from the flood Amen.  
O Lord deliver the soul of thy servant, as thou hast delivered Abraham from the Chaldeans Amen  
O Lord deliver the soul of thy servant, as thou hast delivered holy Job from his sufferings Amen.  
O Lord deliver the soul of thy servant, as thou hast delivered Isaac from being immolated by the hand of his Father Abraham. Amen.  
O Lord deliver the soul of thy servant, as thou hast delivered Lot from Sodom, and from the flames which burned it. Amen.  
O Lord deliver the soul of thy servant, as thou hast deliveeed Moses from the hand of Pharaoh, king of Egypt Amen.  
O Lord deliver the soul of thy servant, as thou hast delivered Daniel from the den of Lion's Amen.  
O Lord deliver the soul of thy servant, as thou hast delivered the three children from the fiery furnace, and from the hand of the wicked king. Amen,  
O Lord deliver the soul of thy servant, as thou hast delivered Susanna from the false accusations of the Elders Amen.  
O Lord deliver the soul of thy servant, as thou hast delivered David from the hands of king Saul, and Goliath. Amen.  
O Lord deliver the soul of thy servant, as thou hast delivered S. Peter, and S. Paul out of prison. Amen.  
And as thou hast delivered the most holy Virgin and Martyr S. Tecle from three cruel torments, so vouchsafe to deliver the soul of this thy servant, and make him rejoice with thee in the eternal possession of heavenly riches Amen.   

Commendamus tibi.  
WE commend to thee o Lord, the soul of thy servant. N. and beseech thee O Lord Jesus Christ Saviour of the world, that as thou hast vouchsafed most mercifully to descend from heaven for it, so thou wilt not refuse to place it in the bosom of the patriarchs. Acknowledge O Lord, thy creature, who was not created by any strange Gods, but by thee, the only true and living God. For as there is no God like thee; so there are no works like thine O Lord make his soul rejoice in thy presence; and remember not his old sins and excesses, which the heat, or fury of his inordenate desires have caused him to commit, for although he hath transgressed, yet he hath not denied the Father, son and holy ghost, but believed and reteynd a zeal for thy glory, and faithfully adored thee, the God and Creator of all things.   

Delicta iuventutis.  
REmember not O Lord, we beseech thee, the offences of his youth, and his ignorances'; but according to thy great mercy be mindful of him in the brightness of thy glory, open heaven to him, and let the Angels rejoice at his entrance. O Lord receive thy servant into thy kingdom, Let S. Michael the Archangel who has merited to be prince of the heavenly host, receive him let the Angels of God come fourth to meet him, and conduct him to the holy city of the heavenly Hicrusalem: let the B. Apostle S. Peter, to whom thou hast committed the keys of the kingdom of Heaven, admit him: let S. Paul the Apostle, who was found worthy to be a vessel of election, assist him: let S. John, the shaft and beloved Apostle of God, to whom the secret, of Heaven were revealed intercede for him let all the Apostles to whom, God has given a power of binding and losing, pray for him: let all God's Saints, and elect who have suffered torments in this world for the name of Christ, intercede for him; to the end that being freed from the bonds of the flesh, he may arrive at the glory of the heavenly kingdom, by the merits of the same Jesus Christ our Lord, who with the Father and the Holy ghost; lives and reins for ever and ever Amen.  
If the soul continue in her agony, the psalm 117 Confitemini, here for set down, may be reheared and also the 188. Psalm beati immaculati, which is omitted here because of its length.   

The soul going out of the body, the subvenite is to be recited.  
Secure speedily O Saintes of God, hasten ye Angels of our Lord, receive this soul, and offer it up in the sight of the most high. Jesus Christ who has called thee receive thee, and let the Angels carry thee into Abraham bosom, eternal rest give her O Lord, and let perpetual light shine upon her.  

Lord have mercy upon us.  
Christ have mercy upon us.  
Lord have mercy upon us.  
Our Father etc.  
From the gate of Hell.  
O Lord deliver this soul.  
Let her rest in peace Amen.  
O Lord hear my prayer.  
And let my cry come to thee.   
We commend to thee O Lord, the soul of thy servant N. that being dead to the world, he may live to thee: and those sins which through frailty of human conversation he has committed, let them be pardoned by thy infinite goodness and mercy, and by the merits of our Lord Jesus Christ Amen.   

Confitemini Psalm 117.  
PRaise our Lord for he is good: for his mercy endures for ever.  
Let Israel now say that he is good; for his mercy endures for ever.  
Let the house of Aaron now say, that his mercy endures for ever.  
Let those who fear our Lord now say; that his mercy endures for ever.  
In my tribulation I called upon our Lord; and our Lord heard me at large.  
Our Lord is my helper; I will not fear what Man can do to me.  
Our Lord is my Protector; therefore will I despise my enemies.  
It is better to trust in our Lord, then to trust in Men.  
It is better to hope in our Lord, then to hope in Princes.  
All nations compassed me about, but in the name of our Lord I have taken vengeance upon them.  
They have girt, and environed me round, but in the name of our Lord: I have taken vengeance upon them.  
They have surrounded me like Bees; but in the name of our Lord, I have taken vengeance upon them.  
They pushed and thrust me so as I staggered, and had almost fallen; but our Lord sustained me; our Lord is my force, and my prayer: and he is become my salvation.  
The voice of joy and health; in the tabernacles of the just.  
The right hand of our Lord has wrought mighty things, the right hand of our Lord hath exalted me: the right hand of our Lord has showed strength.  
I will not die, but live, and declare the works of our Lord.  
Our Lord by correction hath chastised me: but he has not given me over to death.  
Open me the gates of righteousness, that entering into them I may bless our Lord; this is the gate of our Lord, the just shall enter into it.  
I will praise thee, because thou hast heard me; and art become my salvation.  
The stone which the bvilders rejected: the same is become the head of the corner.  
This our Lord hath done: and it is admirable in our eyes.  
This is the day which our Lord has made: let us rejoice, and be glad in it.  
O Lord save me, O Lord prosper me: blessed is he who comes in the name of our Lord.  
We have wished you happiness, who are of the house of our Lord: God is our Lord, he has shined upon us.  
Ordain a festival day in triumph let it extend even to the horns of the Altar.  
Thou art my God, and I will bless thee: thou art my God, and I will exalt thee.  
I will praise thee, because thou hast heard me, and art become my salvation.  
O praise our Lord for he is good: for his mercy endures for ever.    

An abridgement of the Exercise of preparation to Death.  
Which may be used every day  
MY hart is ready O God, my hart is ready; not my will, but thine be done, O my Lord, I resign myself entirely to receive death, at the time, and in the manner, it shall please thee to send it.  
I most humbly ask pardon for all my sins comitted against thy sovereign goodness, and repent me of them from the bottom of my hart.  
3. I firmly believe, whatsoever the holy Catholic Church believes and teaches, and by thy grace will die in this belief.  
4. I hope to possess eternal life, by thy infinite mercy, and by the merits of my Saviour Jesus Christ.  
4. O my God, I will love thee, as my sovereign good, above all things, yea even to a contempt of all things: I will love my neighbour as myself, and pardon him with all my hart.  
6. O my divine Jesus, how ardent is my desire to receive thy sacred body: and to the end to communicate spiritually, I unite myself to all the communions which shall be made in thy holy Church, even to the end of the world, especially, at the hour of my death.  
7 Grant me grace, O my divine Saviour, to expiate all the sins I have committed by my senses, in applying to myself thy blessed merits, the holy unction of thy precious blood.  
8 Holy Virgin, Mother of my God, defend me from my enemies, and present me to thy divine son.  
9 Glorious S. Michael, my holy Angel guardian; my B. Patrons, intercede for me, assist me in this my last dreadful passage.  
10 O my God, I renounce all temptations of the enemy; and generally whatsoever may displease thee. I adore and accept thy divine judgements upon my soul and most entirely abandon myself to them, as most just and equitable.  
O Jesus, my divine Jesus, be to me Jesus. O my God hiding my self with an humble confidence in thy lovely wounds, I render my soul into thy divine hands, receive it into the bosom of thy mercy Amen.   

An Appendix.  
Whereas God almighty doth (in some manner, and by certain conduits, as it were) descend to us, so by prayer we ascend (saith S. Franc. de Sales) unto him; prayer being properly [according to S. Jo. Damascen] an elevation of our mind unto God; and therefore what ever it be that truly doth raise, and devoutly stir up our hearts to bless, to love, and to adore Almighty God, that properly is true, grateful, and essential prayer, be it but procured by a pure intention for the glory of God in whatever we do, whether by fervent ejaculations of divine love; by pious considerations, inducing us to the practice of virtue; or to a virtuous preparation for a blessed death, by holy maxims; or finally by vocal prayer, or mental meditation, so that we bless and praise God in all, that is the proper prayer which we are commanded to make continually, and without intermission saith S. Paul, which could not be performed in that crytick sense, but must necessarily be understood of all the pious exercises mentioned in this Manuel conducing to raise our hearts to the love and praise of God; and therefore [according to S. Jo Damascen] they are true, proper, and essential prayer.  
But because one may here justly demand, how this true and holy prayer may best be known, from that which is but false and counterfeit; therefore I have judged it not unfit to set down the proper marks, and surest signs whereby rightly to understand, and distinguish, the one from the other; which may serve as a true touchstone for the right trial of true holy and profitable prey, from what is but false and deceitful; and it is principally intended for such as do practise the more elevated prayer of meditation; who, if not rightly guided, are more subject to illusion and deceit, than such as only use vocal prayer, and the purgative way, which the over speedy aspirers unto the unitive, do neglect before they have laid the first foundation to it, in the purgative way, by labouring to destroy and ruin sin, to root out vice, to correct evil habits, or unruly passions, and disordered affectations, the true and necessary preparation to that high prayer of holy contemplation, whereby with a pure intention we must sincerely seek the right end of true prayer without which it would be but vain and fruitless. Now the true and pure end of all good prayer is humbly thereby to crave light from God to unsterstand his holy will; and grace to perform the same; with increase in his love, and advancement in virtue.  

A touchstone for right trial of true and profitable prayer from what is but false and counterfeit.  
THe blessed Apostle counselleth us not to give credit to every spirit, but to try if the spirit be of God. often times the devil transforms himself into an Angel of light deceiving many: and most dangerously of all under the pretence of sanctity: be proposing to us his illusions for divine favours. And therefore to prevent any danger to be deceived herein, observe well these marks whereby to avoid or to discover them.  
First be assured saith Molina as of a general Rule, that who will only give credit to himself, in his spiritual affairs, and will be governed by his own judgement alone; that man is utterly deceived and overthrown, be he never so seeming wise, virtuous, and accompagned which all the signs of goodness and sanctity; because such a spirit not submitting his judgement to any other man, nor communicating with any for their advice; may well be presumed naught and dangerous.  
But some untimely contemplators will tell you, that they have good and approved Authors for their practice. I answer that the Authors which they pretend for themselves are pious and approved good; but the practice which they frame thence according to their own sense and private opinion is allowed by none of the approved and best spiritual directors of souls. whose authority, these over hasty contemplators ought far to prefer before their own. For sectaries pretend many true texts of scripture for their false errors; but they refusing the holy fathers and counsel's authority for the true understanding thereof, and takeing them obstinately according to their own deceived sense and opinion, they run wilfully into error and heresy, to their endless perdition.  
But they will reply to you, that the effect of true prayer is to unite our soul to God, whereby we are replenished with great consolation and comfort, yea the very gust and tender consolation which God communicats to the virtuous thus devoutly serving him, doth give both joy and courage to love and serve him by this fervent kind of holy prayer.  
For answer to this their reply, it is to be here observed, that there are two sorts of sensible devotion or consolation, the one from God which is good; the other dangerous and pernicious, proceeding from nature or from our ghostly enemy. Now the affections and passions of our soul are known by their fruits: that hart is good, from which proceeds pious affections, good effects, and holy actions. If it make us more humble, more patiented, and more charitable, if more to mortify our unruly passions and affections; more constant in good exercises, more yielding and obedient to Superiors, more plain dealing with Christian sincerity in all our actions; then doubtless these consolations are from God.  
But if those consolations in devotion rest only in ourselves; or that we become more curious, peewish, captious, impatient, wilful, obstinate, fierce, presomptuous, uncharitable, less subject to others direction; then undoubtedly such spiritual tenderness or consolation in prayer, is false and pernicious; for a good tree brings fourth good fruit. We must not therefore much regard these spiritual tender consolations, but carefully observe what good fruit they produce in us. Thus that true director of all right and holy spiritual S. Fran. de Sales.  
And by this we now plainly see that the good fruits or effects of prayer can only give a right judgement of the goodness and true value thereof. If therefore by prayer, You find yourself more humble, desirous to be contemned, less wilful, more charitable etc. No doubt but your prayer is Good, and profitable: if by it you grow more sincere, less curious, and wilful: if it produce more vigour of affection to virtuous actions; if finally you find yourself more meek and patiented; if mortification seem pleasing to you for the love of God: if modesty appear in your gesture and conversation; if virtue be pleasing to you, and vice distasteful: All these are secure signs of good and holy prayer; and infallible marks of true and  devotion.  
An other secure mark that our prayer or meditation is true; is, when the soul regardeth not so much the consolation, gust, or sweetness which she feels therein, as the effects which it causeth, of the forces which it brings and endeves her withal, to be thereby more able to love, to please and to serve God, so that she beareth very patiently the want of these cherishments: yea even of her own accord she deprives herself thereof, for the least occasion offered to do God the greater service; or for her neighbours good, to give satisfaction to any due obligation thereby: she kowing that true sanctity or perfection consists not in receiving such cherishments, and delightsome favours, but in the practice of true and solid virtues; wherein we ought so much the more to exercise ourselves, by how much, such cherishments and favours are bestowed upon us in prayer which oblidgeth us to the greater perfection.  
But now contrariwise when this contemplation is false, and suggested from the evil Spirit, than we are wholly bend and feed upon those gustful contents; if therefore the privation thereof makes us impatient and discontent, and for fear of losing this pleasing sensible content, we both relinquish our obligation and duty, to which otherwise we were bound: which they noewayes do, who receive the true visits of God, but on the contrary; they much more desire labour, penance, mortification; and to bear their Cross for the love of God, with a pious hatred and contempt of their own selves. Whereas that which is false and counterfeit, increaseth self love, refuseth, and shuneth any labour, Crosses, and mortification, etc.  
A third secure sign and good mark to examen and know whether our prayer be of God, and his holy grace; or of nature only, (therefore not solid, but dangerous and deceitful) is, to observe our own inclinations: if we covet that our good deeds, be made manifest, it is an effect of nature, whereas grace doth endeavour to keep them secret, thereby to avoid the honour and worldly glory which nature doth greatly covet: if again we find, ourselves variable and unconstant, it is nature that is working: for grace remains constant and unvariable, as well in adversity as in prosperity, with humble resignation and mortification of ourselves, in all things according to the holy will of God, with much content and joy finally if singularity self esteem, and desire of humane glory, be the aim of our hart, know that nature rules; since grace doth absolutely despise and hate them.  
Lastly a true means to discover whether on's prayer begood, and of God; or whether bad, and from the evil Spirit, we must carrefully examen and observe, whether we seek the mortification of our own will, and inclinations of nature: or contrariwise, whether not much rather our own satisfaction and desire, which nature ever seeks, always excusing her self, and by no means will be troubled, but by earnest contesting, projects and labour, yea even with violence, she strives to prevail and to obtain her desire in all. But God's grace, and all motions from the good Angel, doth always incite us to our own abjection, and pretends no excuse at all, Again the instinct from the holy Ghost, and all motions from the grace of God, and from the good Spirit, doth both move and invite us unto submission and obedience, and still directs and guides us from all vicious and sinful extremes.  
And to conclude most certain it is, that, that prayer is not always the best, which is most inflamed by greatest feeling tenderness, but rather, and most undoubtedly, that of which ensueth the best and holiest life, most profoundest humility, charity, patience, and perfection; and that it have the power to make this happy change. But if contrariwise our prayer have none of these good effects, but that it leaves us in the same estate and imperfections wherein we were before, then undoubtedly, all our sensible devotion, and tender feelings of seeming great virtue, and perfection, are but false, and full of delusion and deceit. And therefore hence it is that the chief and principal matter to be regarded, and well observed in prayer is, that after the end thereof our resolutions, good purposes, and pious feelings in the time thereof, be afterwards put, by us, in faithful practice and ezecution.  
Out of the premises is to be observed that the profit; the end, and true perfection of prayer, consists in becoming thereby more humble, more resigned to God, more charitable and affable towards our neighbours, more obedient to superiors, more patiented in contradictions etc. for such prayer best pleaseth God, and is most profitable for our souls; it doth most edify our neighbour, and fare surpasseth the prayer although accompagned otherwise with illuminations, and abundance of fervourous affections not effectual and efficacious in producing that holy fruit of true virtue, which is the only profit, & principal end of all true prayer, and meditation: prayer not being the end, but only the means to be used for our advancement in perfection, and to gain thereby the victory over our pereverse inclinations and passions, and therefore we must not rest only in our prayer, as in the end of our work, for perfection consists not in much consolation, or sweetness, or sensible gust in our prayer, but in that perfect victory over ourself, over our passions, and unruly affections; as is said; nor in the sublimest prayer, but in that which with a pure intention doth sincerely seek the increase in Gods divine love, our own advanement in vertu, with true resignation to the will of God, and a perfect contempt and abnegation of ourselves, renouncing all curiosity of Spirit, and self satisfaction by it; for otherwise we seek not God so much as ourselves, and our own interest, and therefore no marvel if we do not find him.   

The certain marks and most evident signs of false and mere counterfeit prayer.  
THe first mark. If our manners and conversation be nothing amended.  
2. If there be great levity and vanity in our actions.  
3. If great remissness in obligations of piety,  
4. If our care and diligence be small to avoid evil occasions, and the causes of our most habitual sin.  
5. If we presume to be now arrived to a high degree of prayer, or aspire to visions, revelations, or extaces, etc. Or to the like favours in the passive way.  
6. If passions bear sway in us.  
7. If mortification seem harsh and unpleasant.  
8. If our senses be petulant and wanton.  
9 If to temptations we make but a weak and careless resistance.  
10. If labour and employment be irksome to us.  
11. If the yoke of God's law seems heavy, and his counsels unsupportable.  
12. If we find ourselves lazy and listlesse to all spiritual affairs.  
13. If worldly puntillios of honour and temporal respects go nearest to our hart and affection.  
14. If holy Crosses, patience and obedience seem bitter and unpleasing.  
15. If we neglect and misregard, or not respect, nor esteem the advice of our superior and ghostly Fathers.  
16. If finally we carry ourselves carelessly and negligently in the amendment and correction of such faults as apparently are known to us for such.  
These are all evident marks and most assured signs of evil counterfeit, and false devotion, and naughty prayer, which we ought with all speed and industry resolutely to amend and change.    

The Litany of our Lord and divine Saviour jesus.  

LOrd have merecy upon us.  
Christ have mercy upon us.  
Lord have mercy upon us.  
Jesus hear us.  
Lord Jesus graciously hear us.  
God the Father of Heaven.  
Have mercy upon us.  
God the son Redeemer of the world.  
Have mercy etc.  
God the holy ghost proceeding from the Father and the son. Have.  
Holy and glorious Trinity, three persons and one God. Have mercy  
Jesus son of the living God. have  
Jesus splendour of the Father.  
Jesus brightness of Eternal light.  
Jesus king of glory. Have mercy  
Jesus the sun of justice.  
Jesus son of the Virgin Mary.  
Jesus whose name is called wonderful. Have mercy upon us.  
Jesus the mighty God.  
Jesus the Father of the world to come. Have mercy upon us  
Jesus the Angel of the great counsel  
Jesus most powerful.  
Jesus most patiented.  
Jesus most obdient. Have mercy  
Jesus mild and humble of hart.  
Jesus lover of chastity.  
Jesus our Love.  
Jesus the God of peace.  
Jesus the Author of life.  
Jesus the example of virtues.  
Jesus the zealous seeker of souls,  
Jesus our God, Have mercy upon us.  
Jesus our Refuge.  
Jesus the Father of the poor.  
Jesus the Treasore of the faithful.  
Jesus the good shiphard.  
Jesus the true light.  
Jesus the Eternal wisdom.  
Jesus all-infinite goodness.  
Jesus the way, the truth and the life.  
Jesus the joy of Angels. Have etc.  
Jesus Master of the Apostles.  
Jesus the teacher of the Evangelists.  
Jesus the strength of Martyrs.  
Jesus the light of Confessors.  
Jesus the purity of Virgins.  
Jesus the Crown of all Saints. Have mercy upon us.  
Be propitious unto us. Spear us Lord Jesus.  
Be propitious unto us. Spare &c  
From all sin. Lord Jesus deliver us  
From thy anger.  
From the deceits and snaires of the Devil.  
From the spirit of fornication.  
From perpetual death.  
From all neglect of thy holy inspirations. Lord Jesus deliver us  
By the mystery of thy most holy incarnation.  
By thy Nativity. Lord Jes. deliv. us.  
By thy Infancy.  
By thy divine life.  
By thy labours and travels.  
By thy Agony and Passion.  
By thy Cross and dereliction.  
By thy unspeackable pains and languish. Lord Jesus etc.  
By thy death and burial.  
By thy glorious Resurrection.  
By thy Ascension into Heaven.  
By thy incomparable joys.  
By thy Eternal glory.  
Lamb of God that taketh away the sins of the world. Spare us Lord Jesus  
Lamb of God that taketh away the sins of the world.  
Lamb of God that taketh away the sins of the world. Have mercy etc.  
Jesus hear us.  
Lord Jesus graciously hear us.   
Let us pray  
O Lord Jesus Christ who hast said unto us, ask and you shall receive seek and you shall find, knock and it shall be opened unto you: grant we beseech thee upon this our most humble petition the effect of thy divine love that we may love thee with our whole hart, and never cease from thy praises, nor from glorifying thy holy name.  
O most loving and our divine Redeemer Jesus, work in us the perpetual love, to gather with the fear of thy sacred Humanity, which thou hast anointed and sanctified by the union of thy Deity; that we may be evermore subject and obedient to thee, since thou dost never leave those destitute of thy grace, whom thou hast established in the solidity of thy love who with the Father and the Holy ghost liveth and raineth God, world without end Amen.  

The Litany of our B. Lady of Loretto.  

LOrd have mercy upon us.  
Christ have mercy upon us.  
Lord have mercy upon us.  
Christ hear us.  
Christ graciously hear us.  
God the Father of Heaven. Have mercy upon us.  
God the son Redeemer of the world. Have mercy upon us  
God the Holy ghost.  
Holy Trinity one God. Have mercy upon us.  
Holy Mary.  
Pray for us  
Holy Mother of God.  
Holy Virgin of Virgins.  
Mother of Christ  
Mother of Divine grace,  
Most pure Mother.  
Most chaste Mother.  
Undefiled Mother.  
Untouched Mother,  
Lovely Mother  
Pray.  
Glorious Mother.  
Mother of our Creator.  
Mother of our Saviour.  
Most prudent Virgin.  
Venerable Virgin.  
Renowned Virgin.  
Powerful Virgin.  
Mild and meek Virgin.  
Faithful Virgin.  
Pray.  
Mirror of Justice.  
Seat of Wisdom.  
'Cause of our joy.  
Spiritual vessel.  
Honourable Vessel.  
Vessel of devotion.  
Pray.  
Mystical Rose.  
Strong Tower of David.  
Solid Tower of ivory.  
Golden habitation.  
Ark of Covenant.  
Gate of Heaven.  
Morning star.  
Pray.  
Health of the sick.  
Refuge of Sinners.  
Confortresse of the afflicted,  
The Help of Christians.  
Queen of Angels.  
Queen of Patriarches.  
Queen of Prophets.  
Queen of Apostles.  
Queen of Martyrs.  
pray.  
Queen of Confessors.  
Queen of Virgins.  
Queen of all Saints.  
Lamb of God who taketh away the sins of the world. Spare us o Lord.  
Lamb of God who taketh away the sins of the world. Hear us o Lord  
Lamb of God who taketh away the sins of the world. Have etc.  
Christ hear us.  
Christ graciously hear us.  
Lord have mercy upon us.  
Christ have mercy upon us.  
Lord have mercy upon us.   
Our Father which art in Heaven; etc.  
Let us pray.  
O God of unspekable mercy who hath vouchsafed for our sakes to me made not only Man, but the son of Man; and wouldst have a woman to be thy Mother on Earth, who from all Eternity hadst God to be thy Father in Heaven. Grant we may celebrate her memory most devoutly, venerate her Maternity most sincerely, and be most humbly subject to her most excellent dignity, who hath conceived Thee of the Holy Ghost; hath brought Thee fourth of her womb; remaying a pure Virgin; and to whom thou hast most humbly pleased to be subject hear on Earth, who art the only begotten son of God, our Lord Jesus Christ, who with the Father and the Holy Ghost liveth and raineth world without end. Amen.  
DEfend, we beseech Thee, o Lord, by the intercession of the ever Virgin Mary, this thy family from all adversity; and prostrate before Thee with all our hearts, protect us favourably from the snare of our enemies. Through our Lord Jesus Christ, thy only son who liveth with Thee in the unity of the Holy Ghost, for ever and ever. Amen.  
Finis.  
Soli Deo Honour & Gloria. 10. May 1669.   

COurteous Reader, books of this nature, not being easily permitted to be printed at home; no diligence of the corrector can avoid the many faults which the Printer [not understanding our langage] must needs be very subject to commit. His ignorance deserves your pardon, and my pains, your prayers, which I do heartily crave. Submitting entirely all the rest to the correction of the holy Cotholik Church. Hoping that if this little Manuel be used uviht the like intention, whrewith it was composed; the fruit will be not unanswerable to his desire, who is a hearty and true well wisher of the greatest happiness to your dearest soul.    

THE DOCTOR'S APPROBATION.  
I Under witten Doctor of Divinity in the University of Paris, have read over a little book entitled a MANNVEL OF THE POOR MAN'S DEVOTION, etc. composed by W.C. In which I find nothing contrary to the Catholic Apostolic and Roman faith, or good manners: but rather much that inciteth Christians to the true practice of  piety and Devotion. In witness whereof I have hereunto set my hand, this 2. day of Feb. 1669.  
F. GAGE.   

Libellum Anglo idiomate scriptum à viro piissimo pariter ac Nobilissimo D. VV. C. sacerdote Anglo compositum, optimis Instructionibus, Meditationibus, & Orationibus plenum magna cum delectatione per legi, in quo nihil nisi valde orthodoxum & Christianae vitae ac Religiovis profectum quaerentibus maximè vero Neophytis utilissunum deprehendi, sapit porro authoris sui pietatem maximam ac vi●ae integritatem, quippe qui genetis splendorem. (quo maximè inter Anglos fulget) virtutum suarum splendore excellere videatur. Quamobrem bono Catholicorum Anglicanae di●ionis consulens hunc prelo dignissimum censeo ut ibi aliquos reperiat imitatores qui omnes ubique reperiet approbatores Datum Parisiis die 10. Decembris an, restaurarae salutis 1669.  
I. MOLLONY sacrae Theologiae Facultatis Parisiensis Doctor.   

A TABLE Of the chief contents in this Manuel.  

A morning Exercise of holy prayer. Page 3.  
The Angelus Domini, for morning, Noon, and Evening. pag. 14.  
Advertisments much conducing to Christian perfection. pag. 15.  
An eveing Exercise for prayer before bed. pag. 17.  
King David his 7. Penitential Psalms. With the Litaniy of the Saints. pag. 27.  
The true end of Man. pag. 49.  
Of gratitude due to jesus Christ. p. 51.  
Our main affair is to save our souls. pag. 53.  
Of God's divine presence. pag. 54.  
We ougth to distrust ourselves. p. 55.  
Against detraction and calumny. p. 57  
Of flying the oecasion of sin. pag. 59  
The small number of the Elect. p. 61.  
Of suffering persecution for justice sake. pag. 63.  
Man's life subjct to innumerable miseries. pag. 65.  
Reflection upon the word of Eternity. pag. 68  
The signification of Priestly Ornaments. And of the other Ceremonies and divine Mysteries of the Mass. pag. 71.  
A devout Exercise for hearing Mass with true profit and piety. p. 103.  
Spiritual advices of S. Theresa conducing to live happily with God and Man. pag. 131.  
Pious Reflections for embracing virtue, and flying vice, which may be used as the subject of so many profitable Meditations. pag. 136.  
Of the Sacrament of Confession. p. 175.  
A table of sins helping the memory for a general Confession. pag. 180.  
An Act of Contrition. pag. 196.  
A prayer before Confession. pag. 197.  
A prayer exciting compunction for our sins. pag. 20●  
An Examen of Conscience, for such as often frequent the Sacrament of Penance. pag. 209.  
A devout prayer after Confession. pag. 214.  
Of the Holy Communion. pag. 221.  
Prayers before the Holy Communion pag. 230.  
A preparatory meditation hofore the holy Communion. pag. 238.  
Prayers after the holy Communion. pag. 238.  
The Canticle of the 3. Children. pag. 243.  
The Canticle of Zachary. pag. 243.  
The B. Virgin's Canticle of Magnificat. pag. 247.  
The Hymn of S. Ambrose and S. Augustin in thanks giving to God at his conversion. pag. 248.  
The Psalm 148. wherein all creatures are invited to praise God. pag. 251.  
A Meditation of thanks giving after Communion. pag. 253.  
An Exercise for practising acts of the most necessary virtues. pag. 256.  
Holy maxims pronounced by jesus Christ, much different from the maxims of the world. pag. 293.  
Devout prayers to be said at convenient opportunity, as each shall best make choice. p. 298.  
Of Aspirations and jaculatory prayers. pag. 346.  
Of Meditation. pag. 358.  
Matter of Meditation for each day in the week. pag. 363.  
An Exercise preparatory to death.  
With the recommendation of the soul in English. pag. 379.  
An abridgement of the aforesaid exercise which may be used every day pag. 441.  
An appendix containing a touch stone of true, and false prayer. pag. 444.  
The Litany of our Saviour jesus. pag. 451.  
The Litany of our B. Lady. p. 465.   
The faults escaped in printing the courteous Reader will easily both correct and pardon.