THE METHOD OF Mental Prayer, Rendered Practical and Easy for all sorts of Persons.  
Composed in French by R. F. Francis Nephew, S. J.  
To which is added a Method how to offer up Mass, according to the four ends of this Sacrifice.  
LONDON, Printed by Thomas Hales, 1694.   

THE Advertisement TO THE READER.  
NOthing has taken so much place, nor sunk so deep into the Minds and Opinions of most Men, as the groundless prejudice they entertian against Mental Prayer; and nothing can be so great a hindrance to their Devotion at this unlucky and mistaken prevention; which frights most people from the practice of so holy, profitable, and withal so necessary an exercise.  
The very name of Mental Prayer makes most people afraid, some out of a foolish modesty, and show of humility, persuade themselves, that this kind of Prayer is only proper for Souls that are already perfect, that one must have great wit and learning, or else a very particular Grace an call from God to enable 'em to apply themselves to the practice of it, and therefore 'twould be a very great presumption in 'em to attempt this exercise.  
Others by a more gross illusion, look upon the duty and practice of Meditation, as a thing very incompatible with the care which they must take of their affairs, or with their quality; which obliges 'em to converse much in the World; where their many civil and necessary duties, do not afford 'em leisure to attend to Meditation; which they conceive to be an employment that only becomes Religion's persons, and such as live retired and separated from the rest of the World.  
There are some others that are still blinder, and more unjust also than these, who look upon Meditation as an idle employment, in vogue only amongst silly Devotees, and weak simple Souls, and are pleased to make it the ordinary subject of their mirth, and railleries; so that many times, such Secular persons as are addicted to Mental Prayer, are obliged out of discretion, or for fear of being laughed at, rather to conceal its practice than expose themselves to their censures and mockeries.  
Infine, some others less unreasonable than the former, yet not less to be pitied; though they understand and apprehend very well the great benefit of Meditation, and are convinced ●hat ●hey may reap grea● advantages some so holy an exercise, could they but seriously apply themselves to it; yet either their apprehension of occurring difficulties, hinder 'em from venturing upon any trial at all, or the little trouble they meet with in the beginning, disheartens 'em from that perseverance in it, as would afford 'em comfort.  
'Tis in order to disabuse all such as are seduced and deceived by these groundless, dangerous and common errors, that I undertake first to prove, by strong, plain and evident reasons, how necessary Meditation is for all sorts of persons; secondly, that I endeavour to make 'em understand how easy 'tis for 'em to Meditate; by proposing so plain and easy a method, that I dare undertake, that whoever will lay aside the prejudice he has already conceived against it, or for a while suspend it, shall be obliged to confess, that there are none of so mean a capacity, nor so engaged in business or Worldly affairs; but may easily, if they will, daily make their Meditation; and therefore, that all persons ought to do so.  
When I have once explicated this easy method of Prayer. I shall add the Rules necessary to be observed in the practice of it, and give examples upon all the different subjects of Meditation; whereby I shall reduce the method into practice, and teach the manner how to observe all the Rules prescribed for it.  
I desire the Reader notwithstanding to take notice, that I pretend not here to Write a formal Treatise of Mental Prayer, which would be very unnecessary, considering the many excellent Treatises already Written, by the most Learned Men of our Age upon that Subject: But that my only design is, to instrust and assist those that desire to enter into a retreat who not being used to Mental Prayer, find themselves in the beginning at some loss, they being yet ignorant how to apply their minds to Meditation, which is, and aught to be the chief business of a retreat. Wherefore, when I have let 'em evidently see how profitable and necessery, Meditation is, I doubt not to convince 'em of the easiness, and at the same time make 'em Masters of this Holy Art, by teaching 'em a short and easy manner how to Meditate, and laying before 'em the practice of it, upon such different subjects as are the grounds and matter of Meditation, so that by one hours Reading they may be sufficiently informed of the manner how to make their Meditation well, and afterwards with very little pains may put their knowledge into practice.  
But though I had at first nothing else in prospect, but by this small Treatise to help those that desire to enter into retreat; yet now I hope it may become also very useful to such as are inspired with a sincere desire of working their own Salvation; and that they may accomplish that great work with less difficulty and greater security, are desirous to make use of so excellent and necessary a means, as Meditation is experienced to be, to so profitable an end.   

AN Easy Method for Mental Prayer, reduced to Practice.  

CHAP. 1. Of the necessity of Meditation.  
A Man would think 'twere enough to explicate only what we mean by Meditation, to convince those that are the most prepossessed, with prejudice against this holy exercise, that 'tis morally necessary for all that efficaciously intent to save their Souls; for by Meditation we mean nothing else, but a serious reflection upon the Maxims of the holy Gospel; upon the great and saving truths of our Faith; upon our duties towards Almighty God; upon the best means that may facilitate and secure our happiness, or, upon the obstacles that may retard, or hinder our eternal felicity; which reflection naturally produces those good and pious desires, holy affections, and such sincere and efficacious resolutions, as reduce those good desires into practice, and move us to put in execution all our good designs; by making use of those means, which by our reflection, we find capable of furthering us in the work of our eternal Salvation, and of helping us to overcome whatever obstacles oppose it.  
All the Holy Fathers supposed this great truth, that Meditation, or a consideration and serious reflection, is necessary for Salvation; and have always admitted this for a fundamental Maxim in Christian Morality. 'Tis the opinion of Saint Chrysostom and Saint Austin, who both assure us, that a serious consideration and reflection is the first principal and foundation of all good actions; and Saint Bernard proves that Prayer and Meditation are of equal necessity; for Meditation, says he, discovers what we stand in need of, and Prayer obtains from Almighty God whatever we want; the one shows us the way, and the other brings us to our journey's end. Meditation discovers the dangers that encompass us, and Prayer guards us very safely through 'em. And 'twas to show us the great necessity of Meditation; that this great Saint, so well versed in all Spiritual concerns, composed that admirable Book of consideration, he Dedicated to Pope Engenius.  
But not to insist upon bare Authority, I will give the reasons upon which this general opinion and consent of all the Fathers is grounded, which will also serve to remove all the prejudice that any well meaning Christian can have against Meditation.  

The First Reason.  
'Tis impossible for us to be saved without knowing God, neither is a slight superficial knowledge of him sufficient, but so lively and penetrating a knowledge as is full of such affections, as may imprint in our Souls a great Idea of that blessed and first Being; for we cannot be saved but by serving God; we cannot serve him any other way than by loving him, and by loving him with all our heart; we cannot love him with all our heart, unless we have a great esteem of him; and we cannot conceive that high esteem of him, unless we have a knowledge in some good measure of his blessed and infinite perfections; and how is it possible to acquire and compass that knowledge without attentively considering 'em, by a serious Meditation? Wherefore, 'tis for this reason Almighty God tells us by the Mouth of his Prophet; Vacate & videte quoniam ego sum Deus; Retire yourself a while from the World, and the hurry of Worldly business, to consider at leisure, and to reflect seriously, that I am your God; that you own to my bounty all that you have, and all that you are, and therefore you are obliged to acknowledge at all times, that I am your Matter, that I have an absolute Dominion over you, and that you have a continual dependence upon me, and therefore aught to have a perfect submission to my Will; Vacate & videte quoniam ego sum Deus.  
Alas we cannot well comprehend even the least and most common works of nature, nor their dependence upon their causes, though they fall within the reach of our senses, which are the best helps we have to understand 'em; how then shall we be able to know God and his perfections, that are so infinitely raised above our senses, and understanding? How can we ever conceive any true Idea of 'em, without endeavouring all we can to penetrate 'em by a frequent and most serious Meditation?  
How comes it to pass that we serve God so little, and so very ill as we do? But because we do not love him as we should do; And why do we not love that infinite goodness? But because we do not know him as we ought, Pater Sancte, says our Saviour, Mandus te non cognovit; Blessed Father the World knows you not, and therefore they serve you so coldly as they do; and are so ready to offend you. Infine, what other reason can there be that God is not better known by us, but only that we do not apply our minds to Meditate and consider his infinite Majesty, Goodness, and Perfections? The source of all the sins and disorders in the World, says the Prophet Osee, is, because truth, and the knowledge of Almighty God, are withdrawn from the face of the Earth. Non est veritas, non est scientia Dei in terra.   

The Second Reason.  
But 'tis not enough to know Almighty God, we must also endeavour to know ourselves intimately; wherefore, Saint Austin made it his continual Prayer; Noverim me noverim te; Grant good God that I may know myself that I may the better know you: That I may know myself; whereby to have humble thoughts of myself, and dislike my own imperfections; and that I may know you, whereby I may esteem and love you above all things. And in truth if we intent to apply ourselves efficaciously to work our own Salvation, we must endeavour to discover the root of that corruption, and those bad inclinations that are in our Souls, in order to humble, and render us mistrustful of ourselves, and make us continually watch and labour to suppress 'em. We must believe that of ourselves we can do no good, that we may not trust to our own strength; but have continual recourse to Almighty God, and rely wholly upon the assistance of his Divine Grace. We must find out that passion, that most tyrannises over us, that we may resist it, and labour to overcome it. Infine, we must be sensible of our infidelities and ingratitude towards God, and must sigh and be sorry for 'em, that by our grief we may make some satisfaction, and by our Tears of true repentance, wash and cleanse our Souls from these spots.  
This is that knowledge of ourselves, so necessary for our Salvation; for the acquiring of which we must apply ourselves without intermission. And can you think it possible to attain it, without often reflecting, and sounding your own heart, to find whither in those depths, where, as I may say, we cover and hid ourselves from ourselves, there does not still lurk an Enemy? 'Tis for want of Meditation and these reflections, that a great part of the World live in a perpetual ignorance of themselves, know nothing less than what passes in their own hearts, and to speak properly, are the greatest strangers at home.   

The Third Reason.  
To work our own Salvation we must know our Duty towards God, and those obligations which are contained in his Holy Laws, and Commandments; for we cannot observe 'em without knowing 'em, and to observe 'em exactly as we ●ought, we must have an exact knowledge of 'em. But is there, or can there be any means to know them perfectly, without often studying and thinking of 'em? After God had delivered his Commandments to the Children of Israel, he immediately adds in the Sixth Chapter of Deuteronomy, These words which I Command thee this Day, shall always be in thy heart, thou shalt tell 'em to thy Children, thou shalt Meditate upon 'em, sitting in thy House, and walking upon the Way, going to Sleep and Rising; thou shalt bind 'em as a memorial upon thy hand, and shalt have 'em always before thy Eyes, thou shalt Write 'em in the Entry and upon the Doors of thy House; could Almighty God recommend to us the continual Meditation of his Commandments, and make us comprehend the great necessity of it, in any more express or moving terms, than these are? The Prophet David, that Man according to Gods own Heart, recommends nothing so earnestly, as the continual Meditation upon the Law of God, and gins his admirable Book of the Psalms with, Blessed is the Man that Meditates Day and Night upon thy Law, he shall be like a Tree planted by the River side, that shall bear fruit in its season; and in the 118th. Psalms, Blessed are the Immaculate that walk in the way of God's Commandments, and seek him with all their hearts; Practising most exactly himself, what he so earnestly recommended to others; of which the admirable Psalm I cited is an evident proof; for there is scarce a Verse in the whole Psalm, wherein he does not mention the Commandments of God, the great care he took to Meditate often upon 'em, and his zeal and fidelity in observing 'em.   

The Fourth Reason.  
'Tis not yet enough to know our duty, and to know the Law of God that enjoins it; but we must also take delight therein, and place our affections upon it; seriously applying ourselves to its observance. To do this, 'tis necessary to understand the reasonableness, and equity of the Divine Law; to apprehend the advantages and the great recompense that God promises, to those that shall observe his Commandments; and the terrible punishments with which he threatens those, that shall dare to violate 'em; for this reason Almighty God after he had proposed his Law to the Israelites, did on the one side particularly declare the blessings he would heap upon such, as should faithfully observe it; and on the other side, he set before 'em the miseries, should fall upon all those, that should be so insolent as to transgress 'em.  
Infine, the strange propensity we have to evil, the great repugnance we have to good, the difficulty we meet with in observing a Law that contradicts the inclinations of corrupt nature, are so prevalent, that nothing less than the hope of a great reward, or the fear of such terrible pains as those of Hell, which are infinite and eternal, can stop us, and serve as a rampart to check the violence of our passions; we must then at all times have these rewards, and these punishments in our thoughts; that is, we must continually Meditate upon 'em.  
And is it not for want of considering and pondering these great truths, that the greatest part of the World, abandon themselves so easily and so frequently to all sorts of crimes, and plunge themselves so deep in sensual pleasures and most enormous Sins? Is it not I say for want of making a reflection, that those beastly pleasures which last but for a moment, must end in everlasting pain? If one should ask those miserable Christians that are now in Hell, how they came thither, they would certainly answer, 'tis, because they did not consider, nor think enough upon those pains they now suffer, Desolatione desolata est omnis terra, quia nullus est qui recogitet cord; All the Earth is become desolate, because none considers, or takes it to heart.   

The Fifth Reason.  
We may at present say with great reason what our Blessed Saviour said heretofore; do you believe that if the Son of Man should come again upon the Earth, to sound the minds, and examine the hearts of most Christians, or at least of those that bear the name of Christians, he should find any faith there? Assuredly 'tis this want of Faith, that is the source of almost all our disorders, of the carelessness and neglect we live in, as to the great business of our Salvation; of our forgetting Almighty God; and insine, of our eternal Damnation. Not that we have lost all Faith, or that we do positively doubt of the truths of Christian Religion, or of the Maxims of the Gospel; but for want of a lively, practical and active Faith. We suppose, and take our Christian truths for granted, without ever penetrating 'em, and without drawing those consequences from 'em, which necessarily follow the granting 'em to be true.  
But what is there that can render our Faith more lively and active? Without doubt nothing can contribute more to it, than such solid reflections upon those great truths, which are best made in our Meditations, and are most proper and likely to make strong impressions upon our minds, and wills; which being moved by those impressions, 'tis to be hoped we shall take our great affair to heart, and fall seriously to work, reforming our lives, and reducing to practise those things which have been represented to us in our Meditation.  
By this it plainly appears, that as the want of a lively and practical Faith, so much recommended to us in Holy Scripture, is the chief cause of the Damnation of most Christians, so the neglecting to apply themselves to reflect and seriously consider what Holy Scripture and the fundamental Maxims and verities of Christian Religion teach, and require of us, is in truth the greatest occasion of the want of that practical Faith.   

The Sixth Reason.  
'Tis morally impossible to succeed in any business of great importance, that is not only difficult in itself, but is also traversed and opposed by most powerful, crafty, vigilant, and active Enemies, without first considering seriously how to lay our business well; and applying great care to find out, and to make good use of the best means to surmount the obstacles; and break the measures of those Enemies which oppose us. Now tell me, is not the concern of our Salvation a business of the greatest importance? Since of that depends either our eternal happiness, or our eternal miseries. And is it not an affair of great difficulty? By reason of the corruption of our hearts, the frailty of our will, the blindness of our understanding, the violence of our passions, the force of those ill habits we have got, the many dangerous occasions we are exposed to, and which frequently we cannot avoid. Besides, are not the World, the Flesh, and the Devil, whom we are to fight against, most terrible Enemies? Can there be any more powerful, crafty, vigilant, or active than these are? Shall we then flatter and promise ourselves good success in so difficult an affair as this, without continual application and care to consider, and observe well every step we make, to discover the artifice of our Enemies, and the many Snares they lay for us? And is it possible to do this without frequent Meditation?  
These reasons which clearly manifest the great necessity of Meditation, as plainly prove the necessity of a retreat, especially for such person's a● are engaged in multiplicity of business, and the great commerce of the World. For the reasons they ordinarily allege to excuse themselves from retiring; are those, which most evidently prove the great want they have of it; so that if a retreat be profitable for all Men in general, 'tis in a manner absolutely necessary for these; for since they cannot be saved, without making serious reflections upon the means that facilitate the working of their Salvation, in order to embrace 'em; nor without reflecting and discovering the obstacles that stand in their way, in order to remove 'em, if the great hurry of business, and that worldly commerce wherein they are engaged, will not allow 'em leisure, to make these reflections as seriously as they ought; they are obliged to set a part some few Days, and free themselves from those other businesses, that take up all their thoughts; and from that worldly commerce that so dissipates their minds, and suffers 'em to recollect themselves; that in the time of that little solitude, they may have nothing else to think on, but Eternity, and their own Salvation.    

CHAP. II. Of the pretences that many Men make use of to excuse themselves from taking the pains to Meditate.  
Tho' all Men are obliged to employ their wit and reason, to search after, and find out the best means, to facilitate and secure their eternal happiness; yet methinks most of 'em, are in nothing so industrious and ingenious, as they are in contriving how to blind and cheat themselves; and in finding out idle pretences, to lay aside, and dispense with the most advantagous' and holy exercise, that can be practised; not reflecting as they ought, upon that most infallible and important Maxim, which ought to regulate all our undertake, That we can never have security enough, where Eternity lies at stake; Ibi nulla satis magna securitas, ubi periclitatur aeternitas. All the pretences which are commonly alleged, to dispense with Meditation, may be reduced to six; and are objections against the six Reasons, I proposed for the necessity of it. Wherefore I intent now to examine these pretences, and then 'twill be no hard task to discover their vanity and weakness.  

The First Pretence.  
The first pretence they allege is their multitude of affairs; how is it possible, say they, that a Man taken up by an employment, that requires his whole time and application, burdened with the care of a numerous Family, or a Woman engaged by her Quality in the Commerce of the World, obliged by necessity to take care of her Children, Servants, and Household affairs, as also to receive and to return Visits, can find leisure amongst all these employments, to attend to Meditation? Which is only fit for Religious Persons, that are as 'twere out of the World, and have in a manner nothing else to do.  
There needs but a very little Faith, and reason, quickly to discover the fallacy and weakness of this kind of arguing; for is there any business in this World so important, as that of our Eternal Salvation? Are there any duties so Essential, as those we own to God? Is there any Christian that dares say or think there is? If then, as we have already made it appear, Meditation be one of the most necessary and useful means to work our Salvation, and to acquit ourselves of our duty towards God; we are inexcusable if we neglect it, upon account of any other business or employment whatsoever.  
All other businesses compared with the concerns of our Salvation are but trifles, as Saint Austin very well calls 'em, Majorum nugae, negotia vocantur; we ought then to find always time, to think of this great and indeed only important affair.  
What would we say of an Ambassador, that were sent and charged with the care of Treating, and Managing the Affair of the Peace of all Europe, who instead of attending to that, should amuse himself in contriving how to be commodiously Lodged, and spend all his time in Playing and Danceing? Durst he allege such Employments as these for an excuse of his neglect, in managing and bringing to a good issue, that important Affair, with which he was entrusted?  
What press soever of business a Man is in, if a concern of any very considerable Temporal Interest intervenes, he will not fail to find time to look after it; and shall we say, we have no time left, when we are to attend to that main business, which concerns our Eternal Interest? A Woman can always find time, to Play, to keep idle, and many times dangerous Company, to comply with the World, and perchance to ruin and Damn herself; but she cannot find one moment of leisure to think and reflect seriously how to save her Soul. What miserable blindness is this? Wherefore we must undertake no more business, nor allow ourselves any other divertisments, than what are consistent with our great and only affair; which is, that of our Eternal Salvation.   

The Second Pretence.  
Some others object, that they no sooner apply themselves to Meditation, but they are immediately filled with distractions. My fancy, says one, is so quick and wandering, that 'tis impossible for me to fix it upon any object; to think upon, or go about to make my Meditation, is enough to make me rave and run into a thousand foolish, frivolous, and many times very extravagant fancies.  
I grant, there are some people, whose vivacity is such, that 'tis hard to fix their Imagination; and that those persons have not the same facility and good disposition that many others have for Mental Prayer; but if you are not capable of making a long Meditation, you may at lest Meditate by Reading; and the way to do it is this. Take a good Book, and by an Act of Faith, place yourself in the Presence of God, and beg light sufficiently to understand, and penetrate those truths which you are going to Read; persuading yourself that 'tis God himself who is going to speak to you by that Book; then Read leisurely and with Attention, endeavouring to comprehend and relish well what you Read; when you light upon something that touches yourself in particular, or agrees with your Disposition, or answers your present wants and necessities, stop there, make some particular reflections, and apply it to yourself; if you meet with something in your Reading, that blames and condemns your former conduct, humble yourself before Almighty God, implore his mercy, and resolve to mend it; begging his holy Grace for that end; and then continue your Reading in the same manner. The blessed Saint Terese made use for a while of this Method of Meditation, and there is no body but is capable of it, and may profit very much by it.   

The Third Pretence.  
The third Pretence, which is much like the second, is drawn from the importunity of distractions. My Prayers, says one, are nothing else but a continual heap or flood of distractions, whereby that which is of great advantage to others, becomes an obstacle to my Perfection; because endeavouring to do a good work, I commit a sin, and 'twere better for me not to Pray at all than to Pray ill, and offend by Prayer.  
This may be answered divers ways. First, the distractions are either voluntary or not, if they are voluntary. it depends on you to shake 'em off, and 'tis your fault if you do not. If they are not voluntary, they offer you a fair occasion of Merit, by the care and endeavours you may use to reject 'em, by the exercise of your patience, and by the pain and trouble you undergo, whilst you suffer 'em against your Will.  
In the next place, you must examine from whence these distractions proceed; if it be from the great liveliness of your fancy, you must not be too much troubled at it, but make use of that remedy set down in the Answer to the Second Pretence; but if it be from your passions, you must labour to mortify and overcome 'em; if they proceed from any disorderly affection, though perchance innocent, yet by reason it causes too great a dissipation of your thoughts, you must strive quickly to break it off, or at least master it.  
If your distractions come from the straying and wandering of your senses, you must take care to keep a custody over 'em; if your own sins draw them upon you, be sure to make an Act of Contrition, thereby to free and purific your Soul, before you begin your Prayer; if multiplicity of business, and care of your Family distract you, be not in pain, but apply yourself seriously to moderate that great solicitude, and to purify and direct well your intentions; and use yourself to take care of those affairs, incident to your Calling and condition, not out of a passionate affection, interest, or ambition; but to pursue and obey the orders of Divine Providence; which having called you to that state and way of living, would have you perform those duties that belong to it. If we considered and looked upon our affairs with this disposition of mind, they would never distract us as they do, for whatever is done for Almighty God, or because he would have it done, can never separate us from him.   

The Fourth Pretence.  
Many complain of, and allege as great difficulties in Mental Prayer, the pain they feel, by their coldness and aridity in it, finding neither light, comfort, nor any gust in Heavenly things; so that they have reason to cry out with the Prophet, Anima mea sicut terra sine aqua tibi; My Soul is parched and dried up like the Earth for want of Rain, to what end therefore, say they, should we torment ourselves without receiving any benefit thereby? To what purpose should we weary out ourselves in an exercise, wherein we cannot honour Almighty God?  
But first, 'tis not consolation you are to look after in your Prayer: The best Prayer that honours God most, is not that wherein we find most sensible comfort, but that wherein we best practise Mortification; 'tis not that wherein in we imagine we taste and feel Almighty God most; but that wherein we submit ourselves most entirely to his Divine Will; and this lies in our power to do, even in this state of privation of all other comforts.  
Secondly, This State of desolation is either a punishment of our past infidelities towards God, or a trial of our present virtue, and constancy; for sometimes God in his justice punishes us that way; and his mercy does at other times make use of this means to exercise us. If it be for our punishment; how can we better expiate our faults, than by submitting ourselves to that pain, we have so justly deserved? If it be for our trial, we must join with Almighty God in his design; and rejoice that we have this opportunity to give him a proof of our fidelity, and ofthat disin teressedness, with which we hope and desirealways to serve him; manifesting there by, that we seek him only, not our own comfort or consolation.  
Thirdly, one of the chief ends of Prayer, is to encourage us to love and acquire virtue; and how can we labour better for the obtaining it, then by its exercise; for this state of aridity and desolation, gives us the fairest occasion that can be, to practise even the best and most excellent virtues. First of humility; for than we find how weak, poor, and unable we are to do any good; and the great need we are in, of having continual recourse to Almighty God. Secondly, of patience, to suffer these disgusts, and other irksome effects of so uneasy a condition, and of our passions those attacts, also, which while we are in desolation set upon us, with all their force, and put us to no little pain; yet we must not withstanding bear with ourselves, and persever in our Prayer, in spite of all the repugnance and trouble we find in it. Thirdly of Conformity to Gods Will; by submitting ourselves to his Divine pleasure, even then, when he seems to be so severe; kissing with all respect that Divine and most adorable hand that strikes us, and saying with our Saviour, O Father, let me not drink of this Cup, but yet your Will be done, and not mine. Fourthly of Obedience; by persevering and continuing by persevering and continuing constant in Prayer, notwithstanding all our disgusts, going on with it, during the whole time prescribed by our Rule, or advised by our Spiritual Director.   

The Fifth Pretence.  
Another says, I know not how to employ my time, nor how to entertain myself in Mental Prayer; I do but lose my labour and time about it, 'twere better for me to say some Vocal Prayers, or go about some other good work. Saint Terese herself confesses, that this thought had once made such an impression upon her mind, that she was upon the point of giving over Mental Prayer; and she adds that 'twas the most subtle and dangerous Temptation, she ever had in her Life; and was like to have overthrown all the designs that Almighty God had of her Sanctification.  
You lose your time, you say, at your Meditation, because you do nothing; but pray, in the first place, can you not, as I have already observed, produce some Acts of humility, and resignation? Can you not say often with the Prophet, and with the same Intention; Tanquam jumentum factus sum apud te; Behold good God here I am just like a poor beast before you, 'tis indeed honour enough for me, that you suffer me in your presence; let other good Souls therefore honour you by their zeal and fervour; 'tis honour enough for me to be able in your presence sincerely to acknowledge my weakness, and incapacity to do so; wherefore let 'em honour you with those admirable lights and Divine Inspirations you bestow upon 'em, and permit me, in darkness and aridity, to remain in your Presence with profound humility professing my unworthiness of the favours they receive, and let me with true conformity, say from the bottom of my heart, your Holy Will be done.  
Secondly, you may unite yourself with so many other pious Souls, who with very great zeal and fidelity, are attentive to their Meditation; offer their Prayers to God, and bless him for the favours he bestows upon 'em; or make use of the practice of that good Clown that followed Saint Ignace and his Companions in their Voyage, who when they kneeled down to make their Prayer, kneeled with 'em, and addressed himself to Almighty God with a great and humble simplicity in these words; Alas my good God, I know not how to speak to you, nor how to Pray as I ought, nor as these Virtuous good Men do, but I join with 'em, and wish that I could speak to you as they do. Or you may still do better than he, by uniting your Prayer with our blessed Saviors. Pray therefore with him, and offer to God the Father, the Prayer our Saviour makes for you.  
Thirdly, you may employ your thoughts in reflecting upon your own miseries, in calling to mind your grievous sins, and infidelities, and mourning for 'em; and if you do not find yourself touched with sorrow enough, beg of God a contrite an humble heart, which he alone can give; telling him, that you can offend him without him, but you cannot have a due sorrow for having offended him, without his Divine assistance.  
Fourthly, you may pass the time of your Prayer, in making Acts of Faith, Adoration, Hope, Charity, and Confidence in God; a Meditation made after this manner, is a good Prayer.  
Fifthly, employ the time of your Meditation in examining what passion 'tis that sways you most? What effects it produces? What are the consequences and dangers of these effects? What means you ought to use for resisting and overcoming that passion? You may do the same in respect of any ill habit you have contracted.  
Sixthly, think upon, and often call to mind during your Prayer, those many and great obligations which you have to Almighty God, them any blessings you have received from him, which though they are universal, yet are not the less great upon that account; nor ought you to be less sensible of 'em: But above all, you ought to consider certain particular favours, which usually move us more, because they carry with 'em a mark of distinction; which self love renders commonly more sensible of; there is no Man that passing over, and considering the whole course of his Life, but will plainly discover many tracts of a special Providence, that have sweetly, and efficaciously guided, and preserved him amidst a thousand dangers, in which he had infallably perished, without God's particular and powerful Protection; which obliges us to make our humble and thankful acknowledgements, and to say with the Prophet, when he invites all Creatures to join with him in blessing and praising God; Benedic anima mea Domino— qui redimit de interitu vitam tuam: Qui coronat te in misericordia & miserationibus. Bless the Lord O my Soul— who redeems thy life from destruction, and crowns thee with mercy and compassion.  
Seventhly, 'tis a very useful and profitable exercise during the time of Prayer, to make pious resolutions; and consider what occasion we are like to have, to put 'em that day in practice; and to take our measures how to overcome those difficulties we are like to meet with. For the chief end and aim of Prayer is to prepare us to Act well; so that Prayer is best made, which is followed with good effects.   

The Sixth Pretence.  
There are some persons that are naturally so modest, and have such mean and low thoughts of themselves, as to believe they are incapable of Meditating, and are persuaded, that to be able to Meditate, one must have greater wit and more eminent parts, than they can find themselves to be owners of; and there wants not some Directors, who being neither very Spiritual themselves, nor used to Prayer, do by their foolish Maxims and weak conduct, authorise this dangerous illusion: believing that a young Maid ought to content and employ herself wholly at her work, and a Married Woman only busy herself with the care of her Family, and  affairs.  
But experience shows us how vain this pretence is, for how many persons do we see of mean wit, but of a pure and humble heart, that are endowed with an excellent gift of Prayer? And find more facility in the exercise of that interior conversation with God, than Men of the greatest Wit or Learning do experience. Does not the Holy Ghost assure us that God takes pleasure in entertaining himself with simple, good, and sincere Souls? Cum simplicibus sormocinatio ejus; and does not the Son of God, thank his Heavenly Father, that he is pleased to discover his Divine secrets not little ones? That is, to the ignorant; while in the mean time he hides 'em from the Worldly Wise, and from great and presumptuous Wits?  
The heart has a greater share in Prayer than the understanding; and there needs only a good heart, to render a Man capable of making a good Prayer. The business is not to raise high thoughts, and acquaint discourses; but to penetrate and be convinced of ordinary and plain truths. One good thought well pondered may employ a Man during the whole time of his Prayer. Saint Francis past whole Nights in Meditating these few words, Deus mens & omnia; My God and my All; and our blessed Saviour in his Prayer in the Garden repeated only these words, Transeat à me Calix iste veruntamen non sicut ego volo sed sicut tu; Father I beseech you that I may not drink of this bitter Cup of my Passion, but let it not be as I will, but as you will; which made Saint Ignace say in his Exercises, That the fruit of Prayer, does not consist in many thoughts, but in the great feelings.  
But the weakness of this pretence will be more clearly demonstrated in the following Chapter, where we shall see how easy 'tis for any Man to make his Meditation.    

CHAP. III. Of the facility of Meditation.  

§. 1. Showing how easy 'tis for any Man to Meditate or make Mental Prayer.  
I Cannot imagine how an opinion so ill grounded, as that is, which occasions Men to fancy so great and extraordinary a difficulty, in Meditation and Mental Prayer, comes to be so generally received; methinks there is nothing so easy, as to disabuse 'em in this point, and make 'em see and acknowledge, if they will deal sincerely, how gross that Error is; for there is scarce any Man that is not capable of Meditating; and to do it, there needs but such an ordinary capacity, as suffices for the smallest and easiest sort of business, which the generality of Mankind does possess.  
In fine, there needs no more, but being capable of reason, to enable any Man to make Mental Prayer; for Prayer is nothing else, but the Exercise of the three faculties of our Soul, that is, of our Memory, Understanding, and Will, which three faculties we make use of in Meditation, to think upon the great affair of our Salvation, and those Truths our Faith teaches us, in the same manner as we make use of 'em in reasoning, and considering any affair that concerns our Temporal interest, and our other Worldly business and employments.  
A Merchant has no difficulty in reasoning and reflecting upon what concerns his commerce; a Husband man upon his Tillage; a Tradseman upon his Calling; nor a good Huf-wife upon her Household affairs; all these persons make frequent reflections upon what has before happened to 'em, to distinguish what they have found advantageous and profitable, and what has proved inconvenient, or occasioned their loss; and how little brains soever they have, upon these reflections they take the best measures they can, and consider the best means how to succeed in their business: They look forward and provide against those accidents they fear may happen, to cross and hinder 'em: What therefore can hinder 'em from doing the same in the business of their Salvation? Why should they not in the same manner reflect upon what may be useful, and a furtherance to 'em, and upon what stands in their way and hinders 'em? Why should they not examine well the state of their Soul? How 'tis disposed and inclined? And consider what they ought to pursue, and what avoid? This is all we call Meditation; and is it not what all the World practices?   

§. 2. Showing farther and more particularly how easy 'tis to Meditate, by explicating the method that is to be observed in Meditation.  
To descend to particulars, and prove how easy 'tis to Meditate, we must suppose that Meditation is nothing else but the exercise of the three faculties of our Soul, our Memory, Understanding and Will, which we apply to consider Christian Truths, and whatsoever may concern our Eternal Salvation.  
After we have put ourselves in the Presence of Almighty God by an Act of Faith, whereby we know and believe he is every where; and after we have first adored that Sovereign Majesty, with whom we take the liberty to treat in our Prayer, saying with Abraham, How dare I speak to my God, I that am but dust and ashes? And after we have made an Act of Contrition, to cleanse ourselves from our sins, which are great obstacles in our Communication with God; having first begged of him to assist us, with the light of his Grace, necessary for our Meditation, that our Souls may reap benefit thereby, we must apply our Memory to call to mind that Christian truth, or mystery upon which we intent to Meditate, and think of it seriously, and with the best attention we are able, this is the proper excrcise of our Memory.  
How little capacity soever we have 'tis morally impossible, but some reflections will arise, and present themselves to us concerning that verity we Meditate upon; and one reflection is sufficient to entertain us, if we endeavour to taste and penetrate it well; from whence there will naturally follow a looking back upon ourselves, which is a kind of second reflection, whereby we apply to ourselves that truth we before considered, in order to draw from thence some conclusion for the reforming and better regulating our manner and way of living; thus we exercise our Understanding.  
Our Understanding having made this discourse, and received this light, it cannot be, but the Will must feel several motions, according to the diversity of the objects, and reflections that have occurred to us; for if those objects are in themselves great and lovely, they will raise in our Wills Love, Admiration, Gratitude, Desire, Hope, and joy; if they are in themselves terrible, they will produce in our hearts; Fear, Aversion, Horror, Confusion, Sorrow, and Repentance, in which Acts consists the exercise of the Will.  
This is the Method of Prayer, which Saint Ignace has taught us, in his Exercises; a Method both solid and easy, approved by the Sea Apostolic, and Practised by so many Holy Men; whereby virtuous Souls have found very great benefit, though the half witted, and malicious have endeavoured to cry it down; but can no more prevail, than those fanatics, and other visionary mystiques, who would have it undervalued, as if 'twere below those great and elevated Souls, whom God calls to Contemplation, to practise it; for all Spiritual and experienced persons grant, that this manner of Prayer cannot lead or dispose us to an empty dreaming Contemplation, which by sad experience, in these latter days, is found subject to very great illusions, no less extravagant, than dangerous; but to a solid Contemplation, which is the fruit of a continual Mortifying of self love, our own Will, Passions, and Senses, to which this Method of Blessed Saint Ignace insensibly conducts those Pious Souls that are punctual in observing and following his Method:    

CHAP. IU. Shows how to Practise Mental Prayer.  
TO reduce this Method, we have explicated into Practice, and render it easy for all persons, 'tis necessary to give some Examples upon the different subjects of Meditation.  
All the suject, upon which we are to Meditate, may be reduced to seven heads; which are contained in the Histories of Holy Scripture; as the fall of the Angels, the sin of Adam, the Conversion of Saint Mary Magdalen. Secondly, Moral and Christian Verities; as those which set fourth the importance of our Etèrnal Salvation, the necessity of repentance, the certitude of Death, and the incertitude of the time. Thirdly, the Mysteries of our Blessed Saviors Life upon Earth; as his Incarnation, Nativity, and Passion. Fourthly, such Maxims of the Holy Gospel as this; If any Man will come after me, let him deny himself and take up his Cross and follow me. Fifthly, the Parables in the Gospel; as, that of the Barren Figtree. Sixthly, the Actions of our Blessed Saviour; as, his washing the Feet of the Apostles. Seventhly, the Attributes and Perfections of Almighty God; as his Immensity, Infinite Power, Mercy, and Goodness, etc.  

§. 1. The Application of the Method, we have already explicated, to some Historical passage in Holy Scripture, as for example to that of the fall of the Angels.  

The Exercise of our Memory.  
Call to mind, that the Angels being Created by Almighty God, in a state of great Perfection, instead of Attributing the happiness they enjoyed, to him from whom they had received it, and looking upon him as their last End; whereby, together with their fidelity and submission, they merited that infinite happiness, for which they were destined, suffered themselves to be puffed up with a most ungrateful and criminal vanity, imagining they were rich and powerful enough of themselves, without depending upon Almighty God; or considering him as their last end and only felicity, which obliged God to punish them ● ride, by casting them headlong into Hell, there to glorify his justice, by their Eternal pain; since they would not glorify his goodness and power, by submitting themselves willingly, to his Holy and Divine Law.   

The Exercise of our Understanding, or Reflection upon this History.  
Mortal sin must needs be very horrible and detestable in God's sight, since he who is all Wisdom, Goodness, and Mercy, punishes by so grievous and infinite pains, so great a number of such excellent Creatures, as the Angels are, for one Mortal sin, and that only in thought, and but of one moment's duration.   

The Application of this reflection, or the return and looking back upon ourselves.  
If God has with so great severity punished the Angels, that were capable 〈◊〉 procuring him so much glory; how can I hope that he will treat me more favourably: I, who am so miserable and poor a Creature, guilty of so many and such grievous sins, as from time to time I have heaped together, the least of which deserves Eternal Torments.   

The Exercise of the Will.  
The motions of the Will, that naturally arise from this reflection, are, First, that of Astonishment, to see so great severity used towards the Angels, and so great mercy and patien●● towards me. Secondly, of Confusion, for having so long time abused such infinite goodness. Thirdly, of Grief for my sins, which have exposed me to the great danger of undergoing the same rigour of the Divine justice. Fourthly, of Fear, lest if I continue longer in my sins, I shall tyre out God's patience, and be sent to accompany those wicked Angels in their pain, as I have followed 'em in their Rebellion. Fifthly, of a Strong Resolution, after I have implored the mercy and assistance of Almighty God, to do all I can possible to prevent by my true repentance, the terrible miseries with which I am threatened, and which I justly deserve.    

§. 2. Application of the same Method to a Moral Christian Verity. The Incertitude of a sudden and unexpected Death.  

The Exercise of the Memory.  
To call to mind, and consider very well this important truth, which not only our reason, but our senses, and daily experience set also before our Eyes; that there is nothing so certain, and withal so uncertain as Death; nothing so certain, as that we must die; and nothing so uncertain, as when, and how we shall die; You know not, says our Blessed Saviour, neither the hour, nor the day; you know not when the Son of Man will come; for be will come as a thief to surprise you, he will come when you lest think on't.   

The Exercise of the Understanding, or Reflection upon this Verity.  
If we cannot tell when Death will come, we ought to be watchful, and always upon our guard, and always ready and prepared for it. 'Tis the same reflection which our Saviour himself made, and the conclusion he would have us to draw from this truth, Vigilate, estote Parati, Watch and be ready, he does not say, that when Death shall come, we must think of making ourselves ready, and prepare for it; but we must be always ready; because Death will otherwise surprise us, and not allow us time to dispose ourselves for it; and what ruin and misery must it needs bring upon us, if we are forced to departed this Life, with out having made a necessary preparation and provision for so terrible a passage, as that is to the next, from time to Eternity.   

The Application of this Reflection, or the return and looking back upon ourselves.  
If Death should come now this present hour and surprise me, would it find me ready? Am I in that condition, in which I should wish myself if I were to die presently? And since 'tis possible I may be surprised every hour by Death, how comes it to pass that I dare live in a condition, in which I should not be willing to die? Can there be any care or security too great, in a business wherein my Eternal happiness, or Eternal misery lies at stake? And seeing I am forewarned that Death will come when I least think of it, ought I not always to think on't? To prevent being surprised by it.   

The Exercise of the Will.  
The motions which naturally arise from this reflection, are, First, of Amazement, by considering the blindness and stupidity of most Men, who being so often and so expressly warned by our Saviour himself, to watch always, to avoid their being surprised; yet nevertheless make so little benefit of so good advice, as never to think of being always upon their guard, or making themselves ready, though they know very well the sad consequences, of such a surprise, which must of necessity end in Eternal misery. Secondly, of Confusion, to have trifled, and dwelled so long in so wilful and miserable blindness as this is. Thirdly, of Grief, for having by this means exposed myself to die in my sins, and consequently to be Eternally separated from God, and suffer the torments of the Damned for all Eternity. Fourthly, of Acknowledgement and Gratitude towards God, that he has been pleased not to suffer me to be surprised by Death as I deserved. Fifthly, of Fear, lest if I do not for the future make better use of the advice our Blessed Saviour has himself given me, he will at last, punish so wilful and unexcusable a neglect in a matter of this great concern, by permitting my being supris'd by a sudden Death, as too many others have been. Sixthly, of a Sincere and Firm Resolution to do what possibly I can, by the assistance of God's holy Grace, to keep myself always ready, and in a condition sit to appear before him, whensoever he shall please to call me; and in order to that, to watch continually, and to live every day, as if that day were to prove the last of my Life.    

§. 3. The Application of the same Method to one of the Mysteries of our blessed Saviors Life. The Nativity of our blessed Saviour.  

The Exercise of the Memory.  
Consider how the blessed Virgin being arrived at Bethleem, and the time of her Delivery approaching, finding none that would afford her Lodging, she was obliged to retire into a poor Stable, open on all sides, and exposed to the bitterness of the weather. Such was the poor and miserable Lodging that our Blesled Saviour would be Born in, where he was laid in the Manger upon Straw, in great want of all things, and without any human comfort or assistance.   

The Exercise of the Understanding, or Reflection upon this Mystery.  
He whom I see in this poor Manger, is God; if he be God, he cannot but be infinitely powerful, and infinitely wise; if he be infinitely powerful, nothing could force or oblige him to put himself in so low, poor, and suffering a condition as this: It must be then his own choice, where by he lets us see that he prefers this condition before any other; and if his Wisdom be infinite, he has certainly all the knowledge requisite to make a good choice, and therefore cannot be deceived in it; whence it must neceslarily and evidently follow, that the state of humiliation, of poverty and suffering, which Jesus Christ has preferred before all the grandeur of wealth, and pleasures of the World, is infallibly the best.   

Application of this Reflection, or the looking back upon our own selves.  
Have I been hitherto of the same opinion and judgement in this point, with my Blessed Saviour? Or rather have I not been of a quite contrary opinion? Either he or I, then must have been deceived, but it was impossible for him to be deceived, seeing he is Eternal Wisdom, and therefore infallible? Wherefore I must certainly till now have been deluded, and lived all this while in a gross Error.   

The Exercise of the Will.  
The motions that follow this reflection, are, First, of Admiration, to see God himself, out of his Love to us, and to serve us for an example, reduced to so poor and low a condition, as this. Secondly, of Love and Gratitude for so great and wonderful a goodness. Thirdly, of Confusion and Grief to have lived so long in a persuasion so contrary to that of my Saviors; and by my conduct, to have in a manner condemned his Blessed choice, to have placed my affection, and spent the best part of that Life he has given me to serve him, in the pursuit of those imaginary goods, for which my Saviour never showed any esteem, but always scorned and contemned 'em. Fourthly, of Fear, lest if I do not follow and imitate my Blesled Saviour, in his humility and poverty in the Manger, I shall lose that infinite happiness of partaking one day with him in his ever lasting Glory in Heaven. Fifthly, of a Firm Resolution to reform my conduct and manner of living, begging of my dearest and Divine Jesus, who for my sake was thus Born in a poor Stable, that he would give me the courage to imitate his admirable example.    

§. 4. Application of the same Method to a Maxim of the Gospel. If any Man will come after me let him deny himself, and take up his Cross and follow me.  

The Exercise of the Memory.  
Consider well and with great attention those words of our Saviour; If any Man will come after me, let him deny himself, and take up his Cross and follow me, and imagine that you hear our Blesled Saviour Preaching this Maxim to you, as well as to his Disciples.   

The Exercise of the Understanding, or Reflection upon this Maxim.  
We cannot be Disciples of Jesus Christ, that is, we cannot be true good Christians unless we follow him; and we cannot follow him unless we deny ourselves, and unless we carry his Cross; but what is it, to deny ourselves, but to curb our own humour, to renounce our inclinations, desires, interest, all the disorderly motions of our heart, and infine, renounce all that may prove dangerous or criminal? And what is it to carry our Cross, but to tame our passions, mortify our senses, chastise our bodies, embrace those things that seem painful and irksome; or at lest bear all afflictions willingly and with patience, when ever it pleases God to send 'em?.   

The Application of this Reflection, or the looking back upon ourselves.  
We make Profession of being Christians, and of following of Jesus Christ, we are then under an indispensable obligation of denying ourselves, of daily carrying our Cross, since in the judgement of our Blessed Saviour, the one follows necessarily out of the other; but do we practise it, or do we not practise quite the contrary? Do we not act continually according to our own humour? Do we not yield to whatever our natural inclinations require from us? Do not we abhor, and avoid, with all care imaginable, whatever mortifies or puts any constraint upon our Wills? Do we not run away from the Cross as fast as we can, and murmur when God sends us any? And can we call this the following of Christ, and the being a Christian? Whilst we act quite contrary to what the Name of Christian obliges us to do:   

The Exercise of the will.  
The motions that arise from these reflections, are these. First, of Astonishment, to see most of those that bear the Name of Christians take so little care, and mind so little the duties of a Christian: And instead of following our Blessed Saviour, as they are obliged to do, by their promise and engagement in Baptism, endeavour in a manner to oppose his Doctrine, both in their opinion and conduct. Secondly, of Confusion, to see that we ourselves who have the honour to bear the Name of Christians, are of the number of those blind People, who dishonour Christianity by a disorderly and sensual Life. Thirdly, of Grief, for having been till now such cowardly betrayers of our Profession, and such unfaithful Disciples of Jesus Christ, Fourthly, of Fear, lest the Character of Christian, serve at the Day of judgement for our Condemnation; when on the one side, the obligations which so honourable a quality imposed upon us, will be clearly manifested to us, And on the other side, our manner of living will be discovered to have been quite different and opposite to those obligations. Fifthly, of a Firm Resolution, to fulfil better for the future, all the duties of a true Christian, imploring our Blessed Saviors mercy and pardon for our past faults, and begging the Assistance of his Holy Grace for the time to come, and courage sufficient to take up the Cross and carry it after him.    

§. 5. The Application of the same Method to a Parable in the Gospel. Of the Barren Figtree.  

The Exercise of the Memory.  
Remember the Parable of the Barren Figtree, set down in the thirteenth Chapter of Saint Luke, where 'tis said, that the Master of the Vineyard, coming to gather fruit from a certain Figtree planted in his Vineyard, and finding none, spoke thus to his Servant; 'Tis three Years since I have still expected fruit from this Figtree, but can find none; let it be cut down, for why should it take up the room of another good fruitful Tree to no purpose.   

The Exercise of the Understanding, or Reflection upon this Parable.  
This Barren Figtree that bore Leaves enough but no fruit, represents several persons, who making a fair outward show, deceive themselves, and impose upon others by bearing no fruit; because they do not apply themselves to works of Charity, and the practice of other Christian Virtues, but lead such a sort of Life, which though it seems not very disorderly, yet is so in effect; because 'tis unprofitable; for, not to do good, is a very great evil in itself; and the unprofitable Servant in the Gospel, was Condemned as an ill Servant, that deserved to be cast into utter darkness, that is to say, into Hell.   

The Application of this Reflection, or the looking back upon ourselves.  
Am not I like this Barren Figtree? Do not I content myself with bearing a fair show of goodly Leaves, without having any fruit? That is, have I not an outward appearance of Virtue, without the real substance of it? Seeking the approbation and vain applause of Men, who judge by the outside, without taking due care to please Almighty God, who sees and penetrates the most secret designs and hidden intentions of my heart; and can distinguish the fruit from the leaves, the good and bad intended actions, from those that are not so: Do not I mistake those actions, which are the effects of good Nature, or good Education, or done out of some human respect, to be the real fruits of true Virtue and Piety? And does not some secret vanity, the desire of preserving my reputation, or being accounted a person of great probity, pass with me for a solid Virtue? Infine, does not a Life that in effect is very unprofitable, pass in my fancy for a Life very innocent?   

The Exercise of the Will.  
The motions that naturally arise from this reflection, are, First, of Wonder; considering the patience of Almighty God, who has expected and born with me, not only for three Years, as the Master of the Figtree had done, though I have been so far from bearing any good fruit, that I have always born very ill; but has suffered me for so many Years to go on in that ill course of Life. Secondly, of Confusion and Sorrow; for having made so little use and benefit of all that care his Divine mercy has taken to Cultivate and Improve me by all ways and means imaginable; but have so long abused his wonderful Patience that bore with me all this while. Thirdly, of Fear; lest God to punish me for not corresponding with his Grace, and making profit of it, should at last quite deprive me of it, and pronounce that terrible Sentence against me; Cut him down, why should he take up so much good ground to no purpose, cut down that unfruitful Tree and throw it into the Fire. Fourthly, of a Firm Resolution; addressing myself to my good Angel to beg his assistance to be more faithful hereafter, and make better profit of the care he shall please to take of me, and correspond with those Graces he shall obtain for me: Beseeching him to intercede for me like that Charitable Keeper of the Vineyard, mentioned in the Gospel, and affist and help me to bring forth the fruits of good Works, and Virtues proper to my Condition.    

§. 6. The Application of the same Method, to one of our Blessed Saviors Actions.  

Jesus Christ Washes the Feet of the Apostles.  
Consider how our Blessed Saviour who, as Man, was King of Heaven and Earth, and, as God was the Creator and Lord of all, laying aside, and as it were, forgetting his Majesty, was pleased to humble himself to that degree, and to descend so low as to wash with his Sacred and Divine Hands, the Feet of Twelve poor Fishermen; and withal consider well all the circumstances of so humble an Action; how he Girt his Sacred Body with a Napkin; filled the Basin with Water, and then kneeling down, Washed the Feet of all the Apostles, nay, even of Judas himself.   

The Exercise of the Understanding, or the Reflection upon this Action of our Blessed Saviour.  
What could be the design of God in humbling himself after so strange a manner? He was pleased to declare it himself in these words; You see what I have done, and to what degree, I, who am the Son of the Living God, have humbled myself; and if this Action does surprise you, because you do not yet comprehend the Mystery of it; that you may not be ignorant of my intention. I declare 'tis to serve you for an example, and to show you, that if I, who am your Lord and Master, have thus humbled myself, you that are but poor Fishermen ought much more to humble yourselves, by seeking and embracing those employments that are esteemed the meanest, and exercising yourselves in the lowest and most humble sort of Actions: This is the great Lesson I would have you learn of me, 'tis that which I have always Preched to you, and that I have now taught you by my example.   

The Application of this Reflection, or the return and looking back upon ourselves.  
Have I hitherto practised this great Lesson? Having the honour to be a Christian, and consequently a Disciple of Jesus Christ, I was bound to follow his Example, and to observe his Maxims; especially, those Maxims, in the practice of which he took most delight, and most expressly proposed to me to observe; have I till now observed 'em? That passion I have for honour and esteem of the World, for all that is or seems to me great or glorious, and serves to entertain and feed my pride and vanity; that horror I have against all humiliations, against being scorned, or undervalued; all this evidently shows, how far I am from imitating the humility of my Blesled Saviour.   

The Exercise of the Will.  
The motions which follow this reflection, are, First, of Wonder; to see humility the favourite Virtue, most recommended by Jesus Christ, most becoming his true Disciple, and the most Essential to Christianity, should yet be that which is least practised by Christians. We see many Men that are merciful, patiented, and of a very austere Life; but where shall we find any that are truly humble? Secondly, of great Confusion and Grief; to find that I have let myself be carried by that torrent of vanity, which sways most part of the World; whereby I have in a manner renounced Jesus Christ's Maxims, and holy example, to live according to the foolish humour of the World, which consists chief in the love of greatness and honour. Thirdly, of Fear; lest if I make not better use of these Lessons and Examples of humility, that Christ has given me; they will one day serve for my Condemnation. Fourthly, of a Firm Resolution to labour more seriously hereafter, to acquire a Virtue so necessary as humility is; beseeching our blessed Saviour to assist and instruct me in it; since 'tis only he, that can direct and assist me, in this most weighty matter.    

§. 7. The Application of the same Method to one of the Divine Perfections. The Immensity of God.  

The Exercise of the Memory.  
Remember what Faith teaches us, concerning the immensity of God, which renders him present in all places, at all times, in all things; are in him, and he in all things; you are in him, and he in you, and he is more intimately present in your Soul than your Soul can be to your Body; endeavour therefore to taste and penetrate the sense of these words, God in me, and I in God.   

The Exercise of the Understanding, or Reflection upon this Perfection of God.  
If God is present in all places; if he be in me, it follows from thence. First, that I must always remember that I am in his Presence. Secondly, that I ought to comport myself always with great respect towards his Infinite Majesty. Thirdly, that I ought to be afraid of nothing so much as to offend him; or to do any thing, that may in the least be displeasing in his Eyes, that are so pure, as they cannot endure the least spot, and do continually behold me. Mundi sunt oculi tui & ad iniquitatem respicere non poterunt.   

The Application of this Reflection, or the looking back upon ourselves.  
Have I been hitherto well convinced or have I reflected as I ought upon this great truth? Or if I have done so; how was it possible that I should think so little of Almighty God, or that I should comport myself with so little respect before that Infinite Majesty? In whose Presence the Seraphims fall down, and cover their Faces, out of respect? How then is it possible I should have the Insolence to provoke him so often, and offend his Eyes, so pure and holy, by my impurities.   

The Exercise of the Will.  
The motions that follow these reflections, are, First, of Admiration; considering the great patience of Almighty God, in whose Presence I have so often, and so insolently committed most grievous crimes; who though most highly provoked by me, has still had patience with me, and forborn to punish me, as he might easily have done. Secondly, of Grief and Confusion; for having been so forgetful of God, and his Divine Presence, and not reflecting that he looked upon me whilst I offended him; but so abused his Divine goodness and patience, as to make 'em serve me for an encouragement to offend him the more boldly. Thirdly, of Fear; lest his patience being thus abused and tired out, should turn at last to fury, and punish me with so much the greater rigour; for having so long in vain deferred and restrained his justice from punishing me. Fourthly, of a Firm Resolution, to have more respect for the future, for his Allseeing Eye, which continually watches over me; so as never to offend him wilfully: And since I can commit no fault, but in his Presence, to avoid all sin, as much as human frailty will permit, and never wilfully and deliberately offend him.     

Certain Rules which may serve to help Scrupulous Persons in their Conduct.  
BY reason that many persons are rendered uncapable of Praying by certain Scruples, and that others are often by such Scruples deprived in a great measure of that benefit and comfort which they should otherwise reap by their Prayer; I think it very necessary for the assisting of these Devout Souls that find themselves so crossed and hindered in the way of Perfection, to set down some Rules that may be of use to them, to extricate themselves from those Scruples, and to comfort and ease 'em from those troubles. Neither will it be impertinent to my subject, and to what I have treated of; since it may serve to remove those obstacles which the Devil often makes use of to divert and dissuade us from our Prayer.  

The First Rule.  
First, 'tis necessary to make choice of a Director that is both able and experienced, and one that is not himself too severe and Scrupulous.   

The Second Rule.  
Having made such a choice, you must observe and follow his Counsel; persuading and fully convinceing yourself, that you cannot offend God in doing what he advises; for if there be any fault, the blame will fall upon him that gives the advice, and not upon you that follow it.   

The Third Rule.  
Tho' it be true in General, that we cannot act, when we doubt, whether what we are going to do, be a sin; yet it cannot be a certain Rule for those that are Scrupulous, to conclude they have offended God, because many times, the trouble and great solicitude they were in, by reason of their Scruples, left 'em not sufficient freedom to determine themselves, and to choose which side to take.   

The Fourth Rule.  
Generally speaking, all Scrupulous persons in doubt, whether they have sinned or no, are bound to judge favourably, and to hope the best; especially, when they are Devout persons, that fear God, and live regularly.   

The Fifth Rule.  
In the opinion of most able Divines, such persons as are very Scrupulous, are not bound to Confess imaginary sins, that put 'em in pain; unless they can with a safe Conscience swear these three things. First, that they have committed the sin. Secondly, that they have never Confessed it. Thirdly, that 'tis Mortal.   

The Sixth Rule.  
Scrupulous persons need not trouble themselves to make general Confessions, which most commonly serve only to embroil 'em the more, and furnish new matter of Scruples.   

The Seventh Rule.  
They must understand, that 'tis not in their power to discover, or know for certain, whether they have made a perfect good Act of Contrition; and that the uncertainty they are in, as to that point, is no good reason or ground to make 'em repeat and begin their Confession a new; but 'tis an effect of their Scruple, and many times of self love, secret pride, and little Confidence in God's mercy, to demand and expect a certainty, which God is not pleased to allow we should have; let us but do on our part, what depends upon us, and we may be certain that God will do on his part all that depends upon him.   

The Eighth Rule.  
Since the relapse into sin; makes those Scrupulous Souls very unquiet and restless; they must endeavour to pacify their minds by these reflections. First, that our Confessions, though never so good, do not render us impeccable. Secondly, that when we say, that the relapse ought to render our repentance suspected; that must be understood to be meant of frequent relapses; and of relapses into Mortal sin; and if it can be extended to Venial sins, 'tis only to such sins as are wilfully committed, and with deliberation; and not to sins of frailty and surprise. Thirdly, that althô wittingly we fall sometimes into the same sin, yet that does not argue, but that we had a sincere resolution to avoid it, when we Confessed it last, provided we do not fall into it so often, nor so deliberately; and that we resolve to Confess it as soon as we can, and never offend God any more in that kind. Fourthly, that a Man may have a sincere efficacious Will never to fall into such a sin any more, though he perceive at the same time, that 'tis likely he may fall into it again; which happens often to the most perfect; so that we must distinguish well, the Will to sin, from the doubt we have, that we may fall again; for the first is inconsistent with true repentance, and the second, may well consist with it.   

The Ninth Rule.  
When Scrupulous persons go to Confession, they must employ no longer time in Examining of their Conscience, than what their Director advises 'em, who ought always to regulate that: And they must apply themselves, more to make good and firm resolutions for the future, than to make too long Examines.   

The Tenth Rule.  
All that is in our mind, imagination, senses, or in our bodies, though never so impure, cannot of itself slain our Soul; 'tis only that which is received into our heart that can infect the Soul; so that there can be no sin unless our Will is pleased, and consents to the thought or act, and that our mind reflects upon it; and besides, the matter must be of some weight, to make it a Mortal sin.   

The Eleventh Rule.  
The first motions, though ill, and disorderly in themselves, are not criminal; unless they are followed by reflection, and that we take delight in 'em, or at least neglect to resist and repel 'em, and this bare neglect very seldom amounts to a Mortal sin.   

The Twelfth Rule.  
We must carefully distinguish between the thinking of, and the consenting to a sin, and we must observe that the first though very bad, may chance not to be attended with the second; for the consent renders us guilty, but the thought may serve often to exercise and improve our virtue; and by giving us an occasion and obligation of combat, may afford us matter of Merit and Victory.   

The Thirteenth Rule.  
The person that lives regularly, and in the fear of God, though assaulted by never so filthy and impious thoughts, yet gives no occasion to 'em, and never permits 'em to prevail so far as to cause any ill action, aught to judge the best, and rest satisfied, that there was no consent given to such thoughts. 'Tis the Rule that Saint Gregory gives, Ita plerumque mali inutiliter compunguntur ad justitiam, sicut plerumque boni innoxiè tentantur ad culpam; as good thoughts which disorderly persons, and ill livers sometimes have, when they are not accompanied with consent, execution, or fruit; cannot serve to justify such ill livers; so bad thoughts which virtuous persons are Tempted with, be they never so violently prompted and moved to sin; yet we must judge that they do not sin by 'em, when those motions have no effect, and when we see they are never over swayed and carried by 'em to any ill Action.   

The Fourteenth Rule.  
Scrupulous persons must never dwell long in making reflections upon any ill thóughts they have had, upon account of examining, whether they have not taken some criminal delight in 'em; for that can serve only to embroil 'em, and make a deeper impression of those objects in their fancies, and consequently create new matter of Scruples.   

The Fifteenth Rule.  
Scrupulous persons ought not to set upon Reading such Books, as treat of terrible and frightful subjects; such as are, those which treat of the great rigour of God's judgements, of the conditions necessary for Confession, of the qualities and nature of Contrition, and of the incertitude of it; nor Read those Authors that rack all cases and circumstances to an extremity, in points of Morality; but on the contrary, they ought to Read those Books that treat of the Love of God, his great Mercy, the Virtue of the Infinite Merits and Satisfaction of Jesus Christ, and such other Books, as are most proper to infuse into their Souls a great confidence in Almighty God: Such as are all the works of Saint Francis Sales.   

The Sixteenth Rule.  
To enable a good Director; to assist well, and cure Scrupulous minds under his care, 'tis neceslary he should be made acquainted, with the first rise of those Scruples; for he ought to apply different remedies, proportionable to the different causes, and sources of Scruples; if Scruples are sent by Almighty God, for trial of certain Souls, which are naturally high minded, and subject to pride, and for rendering 'em more humble; they must humble themselves under the powerful hand of God, and abandon themselves wholly to his Divine Conduct: If Scruples proceed from self love, which cause our thoughts to be wholly taken up with our own concerns; the best remedy is to think much and often of Almighty God, and to think as little as we can of ourselves; and cast off frivolous reflections that still only regard ourselves: If Scruples come from idleness, as sometimes it happens they do, those persons must undertake and embrace some good employment, such as may leave 'em no leisure, to think of their Scruples: If Scruples proceed from a natural fearfulness, or from a tenderness of Conscience, there must be great care taken to instruct well, and encourage those fearful poor Souls: Infine, if they proceed from a Melancholy humour, or from a weak brain, there can be no other remedy in those cases, but to induce 'em to Docility, Obedience, and Resignation; for else those persons will tyre out a poor Director, and make him lose all his time.  
As to the rest, we must observe two things. First, that it belongs not to those that are Scrupulous, to judge whether they are so, or not; for they themselves are not capable of that; but aught to rely upon the judgement of their Director. Secondly, that these Rules concern only such as are truly and really Scrupulous; and not such, as being persecuted by the remorse of their own Consciences, would have that pass for Scruple, which in itself, is a well grounded and very just fear, without consulting any but their own passions: Nor for those extravagant Scrupulous persons, who make Monsters of trifles, whilst in the mean time they neglect the performance of their most Essential duties; like the Pharisees of whom our Saviour says, That they paid most exactly the Tithe of their Mint, their Aniseed and Cummin; and in the mean time neglected what was of greatest moment and weight in the Law of God; as Justice, Mercy, and Faith; that they took great care to strain what ever they drank, for fear of swallowing a fly; and yet made no difficulty or Scruple of swallowing a Camel.    

Several Motives which may be of great use and help to Scrupulous persons, in order to animate and increase their confidence in God, and to appease all their anxiety and troubles.  
THe great misfortune of Scrupulous persons, and the chief source of all their pain, is the want of having a true Idea of Almighty God, through the fear they are in: They represent him to themselves, as a revengeful God, always angry; that never lays down his Thunderbolt, but is always ready to destroy all such as offend him; and as a severe judge, that examines all with the greatest rigour imaginable; in order to find out matters sufficient to condemn and punish the sinner; as a jealous Tyrant that mistrusts every body, and resolves to secure himself, by the ruin of those he suspects; as a crafty Enemy that is always employed in laying snares to entrap those he hates. This is the Idea that Scrupulous persons frame in their fancies of Almighty God; and is it not as false, as 'tis unjust? Injurious to God, and most pernicious to Man? Whereas on the contrary, those Scrupulous Souls ought to look upon God as a Master, full of all goodness, and mildness; Sentite de Domino in bonitate; he is not only a Father, full of tenderness, that loves all Mankind as his Children; Quomodo miseretur Pater Filiorum, misertus est Dominus timentibus se; and therefore he is called the Father of Mercies; Pater misericordiarum; infine, he is well acquainted with our weakness and miseries; and has great compassion of us; Ipse cognovit figmentum nostrum, recordatus est quia pulvis sumus.  
After he had drowned the whole World, with the Men that then Inhabited it, he was not long without resuming that tender care of Man, which is natural to his Divine Goodness. I will revenge myself no more, says he, in so terrible a manner, for the heart of Man is very weak, and is carried away, and prone to evil, by a most violent inclination; so that his faults ought to be considered in some manner as more pardonable; Sensus enim & cogitatio humani cordis in malum prona saint.  
Besides, we must consider and look upon Almighty God, as our Creator; and infer from thence a great motive of confidence; for he hates nothing of his own work; Nihil odisti corum qu●● fecisti, he loves the sinner as his Creature, though at the same time he abhors the sin; and is so far from wishing his Death, that he tries all ways to win him; to convert, and save him; Nolo mortem peccatoris, sed ut magis converiatur & vivat.  
Infine, all the Holy Scripture is full of such thoughts, as serve to inspire into our Souls, the Love of Almighty God, and confirm our hope in him; if we fall, Lord, says the Prophet, you stretch out your All-Powerful hand to take us up; Operi manuum tuarum porriges dexteram; the mercies of the Lord, adds the Prophet David, surpass his justice, and are above all his other works; Misericordia supercxaltat Judicium, miserationes ejus super omnia opera ejus; insomuch, that in the very heat of his anger, God still remembers his mercy; Cum Iratus fueris misericordiae recordaberis; and the more miserable we are, the more he is still inclined to have compassion of us.  
But above all, the fearful and Scrupulous Souls, must often Meditate and reflect upon those words of our Blessed Saviour; that he is not come into the World, for the just, but for sinners; that 'tis not those that are well, but the sick that have need of the Physician; that he is not come upon Earth to judge, and destroy poor sinners, but to gain and to save 'em.  
The Parable of the good Shepherd is very proper to comfort and assure us, against the too great fear and apprehension of God's judgements; if we do but well consider it, with all its circumstances: The great longing desire of the Shepherd to find out his poor strayed Sheep; how he could not be dsswaded, nor put off, neither by the length, nor fatigue of the journey in looking after her, nor by the infidelity, ingratitude, and wilfulness of that unhappy Sheep; the mildness and tenderness he shows towards her when he had found her; his goodness in carrying her back to the fold upon his Shoulders; the great joy he showed, for having recovered her, inviting all the World to rejoice with him; Ita gandium erit super uno peccatore poenitentiam agente. If Almighty God in this manner runs after a poor sinner, that flies from him, and by his resistance renders himself unworthy of his care, and mercy, will he cast off, and refuse a poor soul, that by the pain and trouble 'tis in, shows, that it fears nothing in the World so much, as the offending of so Divine and good a Master, and thereby the withdrawing himself from his Fatherly conduct and protection?  
But what ought more than any thing, to hearten and comfort Scrupulous Souls, is the price of the Blood of our Blessed Saviour, the infinite Virtue of his Merits, and his superabundant Satisfaction; which infinitely surpass all our sins; because they are infinite, which our sins are not, though they be never so great and enormous; the least drop of that Sacred Blood, being sufficient to satisfy for all the sins of a Million of Worlds, though filled with Men as wicked as the Devils are; and yet he was pleased to shed whole Torrents of that Sacred Blood for us; what ground of comfort and hope is this to a poor Soul?  
Let us then always remember these three things. First, that the Satisfaction made by our Blesled Saviour is of infinite value. Secondly, that it belongs to us; because he is our Head, and we are his Members; that he has transferred, and made over all that Satisfaction to us, having no need of it for himself; and that the Eternal Father, has accepted of his Sons transfering it. Thirdly, that it depends upon, and is left in our Power, to apply that Divine Satisfaction to ourselves; and that the best, surest, and easiest way to do this, is to repose a great confidence in the Infinite Mercy, and Goodness of God.   
FINIS.   

A TABLE OF THE Chapters and Sections.  

CHAP. I.  
OF the necessity of Meditation. page 1.  
The First Reason. page 4.  
The Second Reason. page 7.  
The Third Reason. page 9  
The Fourth Reason. page 11.  
The Fifth Reason. page 13.  
The Sixth Reason. page 16.   

CHAP. II.  
OF the Pretences that many Men make use of to excuse themselves from taking the pains to Meditate. page 19  
The First Pretence. page 20.  
The Second Pretence. page 23.  
The Third Pretence. page 25.  
The Fourth Pretence. page 28.  
The Fifth Pretence. page 31.  
The Sixth Pretence. page 36.   

CHAP. III.  
OF the Facility of Meditation. page 40.  
§. 1. Showing how easy 'tis for any Man to Meditate, or make Mental Prayer. Ibid.  
§. 2. Showing farther and more particularly, how easy 'tis to Meditate, by explicating the Method, that is to be observed in Meditation. page 43.   

CHAP. IU.  
Shows how to Practise Mental Prayer. page 47.  
§. 1. The Application of the Method, we have already explicated, to some Historical passage in Holy Scripture; as for example, to that of the fall of the Angels. page 48.  
§. 2. Application of the same Method to a Moral Christian Verity. page 52.  
The Incertitude of a sudden and unexpected Death. Ibid.  
§. 3. The Application of the same Method to one of the Mysteries of our blessed Saviors Life. page 56.  
The Nativity of our Blessed Saviour. Ibid.  
§. 4. Application of the same Method to a Maxim of the Gospel. page 60.  
If any Man will come after me, let him deny himself, and take up his Cross and follow me. Ibid.  
§. 5. The Application of the same Method to a Parable in the Gospel. page 64.  
Of the Barren Figtree. Ibid.  
§. 6. The Application of the same Method, to one of our Blessed Saviors Actions. page 68  
Jesus Christ Washes the Feet of the Apostles. Ibid.  
§. 7. The Application of the same Method to one of the Divine Perfections. page 73.  
The Immensity of God. Ibid.  
Certain Rules which may serve to help Scrupulous Persons in their Conduct. page 76.  
Several Motives which may be of great use and help to Scrupulous persons, in order to animate and increase their confidence in God, and to appease all their anxieties and troubles. page 90.    

A METHOD HOW TO Offer up Mass, ACCORDING To the Four Ends of this SACRIFICE.   printer's or publisher's device 
IHS  
London, Printed by T. H. 1694.   

A METHOD HOW TO Offer up Mass, according to the Four Ends of this Sacrifice.  

The First End. To Render Homage to God.  
1. WE must first make an Act of Faith, whereby we acknowledge the Sovereignty of God, who is the beginning, and end of our being, and therefore has all right and power, to dispose of us according to his Divine Will and pleasure; and to destroy, and annihilate us, when he pleases.  
2. In acknowledgement of this Sovereignty we must present ourselves before his Altars as Victims, prepared, and disposed to render our Lives, and all we possess into his hands; judging it a favour to be destroyed, and entirely consumed, as an Holocaust, to his honour.  
3. Knowing moreover, that he does not desire this real destruction of ourselves; and that the yielding up, spending, or losing our Lives in his Service, would not be a Sacrifice honourable enough for his greatness, nor an Homage worthy of his Merits: We must in place of our own Life, substitute the Life, of our Blessed Lord and Saviour Jesus Christ, who has been given us instead of a Victim, to supply all our defects; and present it in Homage to the Divine Majesty of God; protesting that his Excellency well deserves, to have so precious a Life consumed to his honour: Which Act may be expressed in the following terms, which each one, according to their Devotion, may shorten or lengthen as their leisure shall permit.  

FAITH.  
2. O My God I acknowledge, and confess, that thou art my Sovereign Lord, who hast all right and power, absolutely to dispose of my Life and Death, nay even to destroy, and annihilate my very Being; and art not at all obliged to consider therein my inclinations, or any way sweeten my losses. I am the work of thy hands, I subsist not, but by thee; and I am not, but for thee: I have nothing either of Body or Soul, which proceeds not from thy greatness, and depends not on thy goodness, and ought not to be entirely Consecrated to thy Glory and Service.   

OBLATION.  
2. IN acknowledgement therefore of this Sovereignty, and the dependence I have upon thee my Lord and God, behold I here present myself before thy Altar as a Victim, wholly prepared to be Immolated and consumed as an Holocaust, if so thou pleasest: O my God, I protest before Heaven and Earth, that I am not only contented, but shall esteem it as a favour, to lay down at thy Feet, this Life, and Being I have received from thy hands, in Testimony that I proceed from, and depend on thee.   

The SUPPLEMENT.  
3. BUT seeing that on the one side, thou wilt not that I actually destroy my Life upon thy Altars, and on the other side, though my Life should be wholly spent and evaporated as an Holocaust before thy Divine Majesty this would not be sufficient to render any Homage worthy of thy excellencies; therefore to supply this defect, I present to thee, O great God The Life of thy Son, and substitute it in place of mine. I offer to thee the very same Homage he here to fore rendered thee upon the Cross, by his bloody Sacrifice, and which by this un-bloody Sacrifice, he even to Day Exhibits to thee, both upon this, and upon all the Altars of the World, by his Mystical Immolation: For he has wholly given himself to us, to be our Victim; and will have us to supply by his Homage, what is wanting in ours. Therefore, seeing the Oblation of my Life would be too little to satisfy my obligation, in rendering all Homage suitable to the eminency of thy Power and Dominion: In supply thereof, receive I beseech thee as a Testimony of my submission, and acknowledgement of thy Sovereignty, the Life of my Saviour Jesus, which I Immolate to thee, together with all the Priests who this Day Celebrate; protesting that thy Infinite Majesty truly deserves, that so precious a Life has been, and should be again, in a manner consumed to its honour.    

The Second End. To give thanks to God.  
1. MAke first an Act of Faith, acknowledging that all the benefits, graces, and favours which you enjoy, are poured down upon you by the pure liberality, and mercy of God.  
2. That you may exhibit some kind of gratitude, and requital: Present to him such Acts as are included in a perfect thanksgiving; these are, First, to set a high value upon his benefits. Secondly, to publish them. Thirdly, to resolve reciprocally to procure him all the good you can; by seeking his honour and glory, and obeying him in all things.  
3. Seeing that in this acknowledgement there is still too great unworthiness to counterpoise his Divine favours bestowed upon you, which are of an infinite value; supply what is wanting out of the Treasures of the Son of God; offering to his Father the thanksgiving, which this great Saviour once rendered him, in his own Name and yours, upon the Cross; and still presents upon all the Altars throughout the whole World; which you may express after the following manner, shorter or longer as your leisure will permit, or your Devotion shall suggest.  

FAITH.  
1. O Inexhaustible Source of liberality, I believe, and confess, that whatsoever I have of Being, what Power, Life, Grace, or other Goods, either of Body or Soul I Possess, I have received 'em all from thy pure Mercy. Nor did any Merits of mine, but purely thy own Love, and Goodness move thee to heap upon me so many benefits, that 'tis impossible for me to number 'em. This truth I here come to acknowledge, in the Presence of Heaven and Earth; protesting before this Altar, that I have received from thy liberality such an infinity of Graces and Favours, as I am not able even to conceive, much less express.   

OBLATION.  
2. BUT desirous not to be ungrateful or backward in offering what requital or return my Poverty is able to make, admit and accept I beseech thee, O my Sovereign Benefactor ● My Heart replenished with all possible sentiments of gratitude and thanksgiving for what I own thee. Certainly, if to acknowledge a benefit worthily, one must first of all testify a great esteem of it. I assure thee, O my God That all the goods wherewith thou hast been pleased to honour me, are in my esteem, of an infinite value, because they come to me, from thy All-Powerful Hand, as effects of thy Infinite Love and Goodness; and because thou hast bestowed 'em on a person, who is infinitely unworthy of 'em. And secondly, if it be requisite to publish it; it being a kind of ingratitude to render only secret thanks; behold me here in this public place exposed to the view of Men and Angels, for no other end than to publish to the whole. World those many favours thou hast bestowed upon me. O Infinite Goodness, I desire that all should understand, that thou hast heaped upon me such benefits and favours, as are not only beyond what I am able to express, but even exceed what I am able to conceive; wherefore I desire that all the World may know, that thou hast entirely gained my heart by this thy eminent liberality; and therefore, upon this account I present myself, as a Donary to hang at thy Altar, as a Sign and Memorial to the whole World, of the innumerable obligations I have to thee, promising thee moreover, to publish thy bounties and favours, as far as I am or shall be able. In fine, if a due acknowledgement requires a reciprocal return; receive, O great God In requital of the good Will thou hast ever had towards me, the Solemn protestation, which I here make, of entirely employing myself henceforward, to render thee all the services, thou shalt desire of me; and to procure thee all the good I am able, by seeking thy greater honour and glory, and obeying thy Commands in all things.   

The SUPPLEMENT.  
3. BUT knowing, that though my Heart and all my Being should melt away, and be totally consumed in these affections of thanksgiving; yet I could not thereby sufficiently acknowledge thy Immense favours; therefore to supply what is wanting to my Act of thanksgiving, I present thee with that, which thy Son has heretofore presented to thee for these very favours which thou hast been pleased to impart to me. I present to thee the esteem which he had of 'em; the publication which he made of 'em; and the Oblation of his Life, which he made to thee on the Cross for 'em; and which he still at this present offers to thee upon all the Altars of the World, in return of all these thy bounties to me. He has made us H●●irs of all his Actions, and consequently of his thanksgivings; wherefore supplying the defects of my gratitude with his, receive I beseech thee, O my God The acknowledgements he rendered to thee upon Mount Calvary, and which he continually renders thee in all thy Churches, for all the benefits and favours wherewith thy Mercies and Goodness has obliged me.    

The Third End. To Yield Satisfaction to God.  
1. BY an Act of Faith, acknowledging yourself a a Sinner, and liable to the Divine justice for a multitude of Offences, which you have committed against his Divine Majesty.  
2. Show yourself to be sorry for 'em, and offer him all the pains, molestations, afflictions, dolours, misfortunes, incommodities, desolations, and necessities, which you suffer, either of Body or Mind, in the discharge of all your duties; protesting that you do and will embrace 'em, and bear 'em patiently.  
3. Seeing evidently that this payment you offer is not correspondent, nor equal to your debts; therefore, in supply thereof, offer out of the Treasures of the Son of God, all the pains and dolours, which he suffered in his Life, and upon the Cross, which he had deposed in the Sacrifice of Mass to be applied to you, if you will accept'em: Which you may express in these, or the like terms.  

FAITH.  
1. O My God, I acknowledge, and confess that I have greatly offended thy Infinite Majesty, and that by my innumerable sins I have truly Merited that thy Divine justice should inflict upon me all its rigours, and chastisements. I acknowledge that thou hast all right to punish, and take vengeance upon my past excesses. And 'tis in regard of this right, that I here render and prostrate myself before thy Throne of justice, to make all possible Satisfaction, I am able to perform.   

OBLATION.  
2. WHerefore I here offer to thee all the grief, and sorrow of Heart which I feel at present, through the remembrance of the many and innumerable sins, whereby I have so ungratefully contristated thy Divine Goodness: I am extremely sorry for having displeased thee, and would rather that I had lost a thousand Lives, than once in the least have offended thee, and together with this grief I offer thee all the infirmities, wearisomnesles, afflictions, dolours, labours, pains, calamities, and miseries which I do or shall suffer in this World, by what way, or by what hand soever thy Providence shall please to send 'em. O my God Seeing that thy justice for its own Satisfaction, and in defence of its just rights, requires these chastisements of me; behold here my Body, my Soul, my Goods, both exterior and interior, all which, I entirely lay down at thy Sacred Feet, and give 'em up into thy just revenging Hands, protesting that I will accept and bear patiently all the incommodities, losles, pains, and afflictions whatsoever, that shall befall me, out of that irrevocable Will I have, to satisfy in some sort the many and great debts, I own thee.   

The SUPPLEMENT.  
3. BUT all this being not yet sufficient entirely to satisfy for my Crimes, they having Merited infinite pains; to supply what is wanting to my payment, I present thee all the sufferings of my Saviour Jesus Christ, whereof he has made me his Heir. In the Old Law thou ordainedst that the Children of Israel after having sinned, should in place of their own persons substitute a Victim, whereon they should lay their Crimes, and infine offer it to thee to receive the scourges of thy wrath, which they themselves deserved, and aught to have felt. Behold I likewise substitute here a Victim in my place, upon which I do not desire thou shouldst discharge afresh the scourges of thy anger, for he has long since suffered them all, which I beseech thee to call to thy remembrance; and in consideration thereof, mitigate and appease that just wrath thou hast conceived against me. This Victim is no other than thy only and dearly beloved Son; whose sufferings were far more rigorous, than thy justice required, for all the sins of the whole World: Seeing therefore he has done us the favour to depose 'em in the Sacrifice of the Mass, to be thereby applied to us; be pleased, O my God That I discharge all my debts out of these liberalities, he at this present sends me, from all the Altars of the whole World; and which jointly with him I present to thee. Accept all the pains, and dolours of his Passion, and Bloody Sacrifice, to supply those I am still obliged to pay. Wherefore, assisting really at this unbloody Sacrifice, which is a Memorial of his Passion, and of that un-bloody Sacrifice he offered upon the Altar of the Cross, and rendering myself present in Spirit at all other Masles which are this Day said throughout the whole World; I offer 'em all to thy Divine justice, in Satisfaction for all my sins, and all the sins of those Souls which suffer and languish in Purgatory.    

The Fourth End. Impetration, or the Obtaining what we Ask.  
1. WE must on the one side acknowledge the inexhaustible riches of God, and on the other our extreme poverty; for we have nothing, and stand in need of all things.  
2. Pressed with our necessities, we must approach the Gates of our most rich and liberal God, and present our Petitions to him, with a most profound humility.  
3. Considering, that all our Prayers and instances, are not able or sufficient, to move or oblige him, to bestow his Treasures upon us, we wanting such Merits as may give us Credit with him; let us, to supply our own unworthiness, offer all the Merits and Credit which our Saviour gained, by the Sacrifice he offered upon the Altar of the Cross; which he has given us, and applied to the un-bloody Sacrifice of the Altar, to be thereby Communicated to us.  

FAITH.  
1. O My God Behold me here a poor wretch, a most miserable Slave, in extreme necessity, prostrate at thy Feet, of whose riches I can be no more ignorant, than I am of my own Poverty. I must Confess the truth, that I have nothing, and that thou hast all things in abundance; and therefore, 'tis from thee alone, that I can hope for any relief.   

OBLATION.  
2. WHerefore, behold I here place myself at the Gates of thy Mercy, humbly beseeching thee to have pity on the most miserable Creature under Heaven. Alas! O God of all bounty! Behold and succour my necessities, and incline thine Ears to the earnest Prayers I presume to offer, and address unto thee. Ah! my God, full of Riches and Compassion, give me the Grace of a perfect Contrition of Heart, which may wash away all the spots of my sins. Restore me to thy gracious favour, if by misfortuen and ingratitude I should have lost this Rich and only Treasure. Make me hence forward always to live in it, and possess that infinite Treasure of thy Love. Vouchsafe me all Virtues agreeable to my Vocation. Grant me all Talents both natural, and supernatural, that are necessary for the amplification of thy Honour and Glory; and refuse me not the comforts of this Life, in such a degree, as is necessary for my Salvation in the next. Permit me also to demand the Conversion of all sinners, the Perseverance and Sanctity of all the Just, the Exaltation of the Holy Church, the Extirpation of Errors, and Heresies, the Consolation of the Afflicted, the Prosperity of my Parents, Friends and Relations, and forgiveness of my Enemies. Beseech him to shower down his Blessings upon the Pope and all Christian Princes, both Spiritual and Temporal, especially upon our King. Queen, Prince, and all the Royal Family; upon all Superiors and others, both Ecclesiastical or Civil, throughout the whole World, but particularly in England, by Converting 'em to the True Faith, and to a Virtuous Life.   

The SUPPLEMENT.  
3. 'TIS indeed very true, that I Merit not so much as the least of these favours, and I have nothing which can move thy bounty, to unlock its Treasures, or to open thy liberal hands; notwithstanding, calling to mind that my dearest Saviour Jesus has made me Heir of all the Merits of his Life and Death, and applies the same to me, by this Venerable Sacrifice of the Mass, I receive 'em therefore from his Divine Hands to offer 'em to thee; which now I do, and repeat this Oblation as many times, as there shall this Day be Masses said throughout the whole World, that in regard of 'em thou wouldst grant me all that I come to request of thee. Look not therefore upon my demerits and unworthiness, both which I own and confess to thy Divine Majesty: But look upon the Merits of thy well beloved Son; which are sufficient to render the most unworthy, most deserving of thy favours. Show therefore, O Eternal Father I In this occasion both thy justice, and the efficacy and Credit of thy Son; give him that recompense due to him, that thou will not give to me. I ask it not but in his Name: And behold him coming himself upon this Altar, to join his Prayers with mine, and unite his recommendation with my Petition, wherefore thy honour is engaged to hear, and render thyself  to those, whom he commands to ask in his Name, and to whom he Communicates his Merits and Credit. Behold I am one of these, honour him therefore I beseech thee, by granting me, what both he and I most earnestly beg of thee.    

Eight Comfortable Points to be Considered in the Sacrifice of the Mass.  
1. THat all the value and efficacy which was originally in the Bloody Sacrifice upon the Cross, is by God entirely translated to the unbloody Sacrifice of the Mass, by which Sacrifice, the former is applied.  
2. The more one comprehends the value of this Sacrifice, the greater esteem he will have of it, the more confidence in it, and more particularly cooperate with it, partake more largely of it, and thereby become more capable of receiving its effects in greater abundance.  
3. To participate of the effects, and fruit of the third end of Mass, which is to make Satisfaction to God for our sins and offences, one must be in the Grace of God. Therefore, 'tis good always to make an Act of Contrition, as often as we go to hear Mass, of when we procure it to be said for us.  
4. To partake of the effects of the fourth end, which is Impetration, or the gaining our Petitions, we must actually demand something, either in general, or in particular: Otherwise we let the Credit of the Son of God, which is Communicated to us, remain useless and unprofitable.  
5. That we may every Morning, and every Evening, and every hour of the Day, offer all the Masses which are said that Day, or Night throughout the whole World, for the four ends aforesaid: For so we shall render ourselves participant of the fruit of 'em all: Note also, that there is no hour in the Day or Night, in which Mass is not then saying, in some part of the World or other.  
6. That when one has any thing to ask of God the true means to obtain it, is to demand it in consideration of all the Masles which are said on Earth, and in respect of the Merits of the Son of God, which are applied to us by their means.  
7. That to offer Mass well, we must always make an interior Sacrifice of ourselves, as is directed in the first end, by an Homage, and Immolation of our Soul, Body, Life, and Goods. In the second, a thanksgiving on our part. In the third, Sorrow and Contrition, joined with some Sufferances. In the fourth, Fervent Prayer; otherwise as Saint Gregory Nazianzen says, we shall be unworthy to participate of the Sacrifice of our Saviour. For none is worthy, says he, of this great Sacrifice, if he Exhibits not himself a Victim: Otherwise, as the great Cardinal Person says, 'Twould be to falsify the Sacrifice of Mass, if we do not accompany it with these Interior Sacrifices: For this were to present to God an Extern Figure, destitute of the verity, which it pretends on our part. Seeing that we should ofter Jesus Christ Dead, and Immolated in protestation of our Interior Immolation, and yet not withstanding we should not be Immolated, at , in Spirit and desire. And 'twould be a presumptuous rudeness, to make such free use of the Treasures of our Saviour; and to desire to make benefit of his Homages, Thanksgivings, Satisfactions, and the like, without a Will to contribute something on our part. 'Tis true that he presents himself to us, to the end that out of his Treasures we may supply what is wanting in us. And therefore we may say, I supply out of thee, what is wanting in me, as Saint Bernard says, in his first Sermon of the Epiphany. But if we have any thing to offer, we must not be sparing on our parts, this being a present on our parts, this being a present we are obliged first to offer to God; and afterwards, when we have nothing more left, we are allowed, as we want to take a supply out of the Treasures of our Saviour.  
8. That the Eslence of this Sacrifice requires this practice, but as for what concerns the circumstances which are, Prayers, Ceremonies, and Performance of so many Actions, as the Priest does before and after the Consecration, to the end we may participate of these, 'tis good after that one is entered into the Church, actually to offer up all this, uniting our Wills with that of the Priest, and approving what he shall do, in these, or the like following terms.   

An Oblation of the Circumstances of the Sacrifice of Mass.  
O My God My Sovereign Lord, I here come to accompany the Priest, whom the Church sends Ambassador to thy Divine Majesty. I join my Assent to all the Praises he shall give thee, to all the Adorations where with he sh●ll honour thee, to all the Prayers he shall address unto thee, and to all the Good desires he shall conceive; and consequently I desire to participate of the Heavenly Food he shall receive; I am a Member of that Mystical Body, of which he represents the Mouth. Let therefore this Divine Bread, and this Blood he shall Receive, stream down its Virtue upon me, and all the Faithful united with him in affection.  
O Eternal Father, Behold the Face of thy Christ, behold thy Son Jesus, look not upon us, who are full of vanity, but upon him, replenished with Humility, with which he covers our Infolency and Presumption: We are ungrateful, but his Love satisfies for our ingratitudes; our sins are great, but his Satisfaction is still greater; our Demerits are Excessive, but his Merits are Infinite; our sins cry out for Vengeance, but his Blood craves Mercy for us; Wherefore, Behold the Face of thy Christ and turn away thine Eyes from my Crimes; behold the Wounds and Sufferings of thy Son, and for his sake Pardon those for whom he Suffered and gave all, even his very Life; O behold the Face of thy Christ. Amen.   
FINIS.   

That this Page may not be left Vacant, Accept Pious Reader, and make use of this Excellent Prayer, to thy Angel Guardian.  
OHoly Angel, dearly beloved by God, who hast from my very Birth, continually Protected, Enlightened, and Governed me, as one committed to thy special Care; I Reverence thee as my Patron, I Love thee as my Keeper, I Submit to thy Direction, and wholly Deliver up myself to be Governed by thee; Wherefore, I humbly beseech thee, for Christ's sake, not to leave me, though by Acting contrary to thy kind Admonitions, I continue to carry myself ungratefully towards thee; but still vouch safe, graciously to Direct me when I Err, to Instruct me in what I am Ignorant, to Lift me up when I Fall, to Comfort me when Afflicted, and to Deliver me when in Danger; till at length thou bringest me to Heaven, where with thee, I shall enjoy Everlasting Felicity. Amen.   

A Catalogue, of what Books likewise are to be had.  
A Method of Exercising the three Powers of the Soul, in Meditation, according to the Doctrine of S. Ignatius, in his Spiritual Exercises. In a large Sheet of Paper, in Latin, English, and French, with a Picture to each, Graved by Wierx.  
Ecclesiae Primitivae Clericus cujus gradus, educatio, tonsura, chorus, vita communis, vota, Hierarchia, exponuntur, Authore joon Warnero, Societatis jesu olim S. T. Professor. In Quarto.  
Duarum Epistolarum Georgij Morlai, S. T. D. & Episcopi Wintonienfis ad janum Vlitium Revisio. In quâ, de Orationibus pro Defunctis, Sanctorum Invocatione, Diis Gentilium, & Idololatriâ agitur. Authore, joan. Warnero. To which is added in English, A Revision of Dr. George Morlei's judgement in matters of Religion, or an Answer to several Treatises Written by him upon several occasions. concerning the Church of Rome, and most of the Doctrines Controverted betwixt her, and the Church of England. In Quarto.  
The Rosary of the Blessed Virgin Mary; with an easy Method how to perform this excellent Devotion, by way of Mental and Vocal Prayer. Printed in a large Character, at London in the Year, 1694. In Quarto.  
Of Adoration in Spirit and Truth. Written in four Books, by Father john Eusebius Nieremberg, Native of Madrid, of the Society of jesus; And Translated into English, by Father Richard Strange, of the same Society. In which is disclosed the Pith and Marrow of a Spiritual Life, of Christ's Imitation, and Mystical Theology; extracted out of the Holy Fathers, and greatest Masters of Spirit, Diadochus, Dorotheus, Clymacbus, Rusbrothius, Suso, Thaulerus, à Kempis, Gerson; and not a little both Pious and effectual is superadded; lately Printed. In Octavo.  
The Life of the Lady Warner, of Parham in Suffolk, in Religion called Sister Clare of jesus. In which are specified, the occasion and Motives of her Conversion, to the Roman Catholic Faith, and of her quiting her Husband, Children, etc. to embrace the Strict Order of the Poor Clares at Gravelling; together with her Excellent Devotions, and Pious Practices in Religion, and most happy Death. Written by a Catholic Gentleman. Printed at London in the Year, 1691. In Octavo.  
Le Guide des Croyans ou Method Polemique du R. P. jean Keynes, Theologien de la Compagnie de jesus: Pour convaincre, clairement, solidement & en peu de mots tous ceux qui sont éloignez de la veritable Religion. Traduite de I'Anglois en François, par Monsieur Gonneau. Reveüe, corrigée, & augmentée sur la Traduction Latin qui en à esté faite depuis peu de temps, par le méme Auteur. In Octavo.  
An Instruction to perform with fruit the Devotion of Ten Frydays, in honour of S. Francis Xaverius, Apostle of the Indies. Much Practised in Rome, and Augmented particularly of late by some most Authentic Miracles wrought by the Intercession of this Glorious Saint. Upon which he is taken as particular Patron of almost all Italy. I ranslated into English by a Father of the Society of jesus, lately Printed. In Twelves.  
A Method of Conversing with God. Translated out of French, by I. W. of the Society of jesus. The second Edition, Printed at London in the Year, 1692. In Twelves.  
The Daily Exercise of a Christian Life, or the Interior Spirit with which we ought to Animate our Actions throughout the whole Day: with an easy Instruction for Mental Prayer. Translated out of French by I. W. of the Society of jesus. The Second Edition. In Twelves.  
The Method of Prayer, rendered Practical and Easy for all sorts of Persons. Composed in French by R. F. Francis Nephew, S. I. And now Translated into English. To which is added a Method how to offer up Mass, according to the Four Ends of this Sacrifice. Printed at London in the Year. 1694.  
A Treatise of Policy and Religion; Written about a Hundred Years since, by Thomas Fitzherbet Esquire. The Third Edition newly Revised, Divided into Four Tomes in Octavo, and the English, together with the Citations, Corrected. The First Tome will be Published in the Month of january, 1695. And the other Three Tomes will be carried on with all the Expedition imaginable, if this goes well off. Printed at London in the Year 1695.