blessed soule of our Sauiour from his sacred body at his death He deuides it into three seuerall parts which signifie the three seuerall states of the Church The first represents to vs the state of the present life which he layes downe vpon the Altar The second signifies Purgatory which he retaynes in his hand From this he breakes a third little part which he puts into the chalice to repre sent to vs the Church triumphant absorpt in the sacred Diuinity as also the reunion of his blessed soule with his body againe after his glorious Resurrection Here make this or some like seruent prayer The petition PErmit not deare Lord and my sweet Sauiour IESVS that cursed sinne may euer separate me from thee but that by true repentance finall perseuerance in thy holy grace I may be vnited to thee in glory for all Eternity Amen What is meant by the three Crosses which are made with the particle of the consecrated Host The Declaration THe three Crosses made with the little part of the holy Host ouer the chalice signifie the three-fould peace which by the grace of CHRISTS sacred Passion is pourchased for all such as by faith and good life triumph ouer their three mortall enemies the world the flesh and the Diuell Craue humbly for his bitter Passions sake that this may be accomplisht in you and for that end with a feruent aspiration say The petition GRant Lord that I may find the testimonie of this most happie triple peace in my soule by the helpe of thy three diuine vertues Faith Hope and Charity accompanied with true Christian Penance and Humility Amen At pax Domini c. The Declaration AT Pax Domini c. which immediately followes we must contemplate our blessed Sauiour now risen againe from death both immortall and glorious as also his appearance to the Blessed Virgin to S. Marie Magdalen and to his Apostles saying Pax vobis Luke 24. Here we must craue true charity and peace for our soules which is the most gratefull disposition and best preparation to receiue worthily the fruits of this most holy Sacrament And therefore in the spirit of diuine loue and true gratitude say The petition O Most milde and meeke IESV in vnion honour and adoration of that infinit loue which induced thee to shed thy most precious blood for thy greatest enemies and to begg pardon for those who were the cruell executioners of thy most bitter death I freely pardon from my hart and most humbly beseech thee also to forgiue whosoeuer haue anie wayes wronged me most humbly also crauing to be pardoned by all such as I may haue anie way offended being ready and truly willing to giue all iust and reasonable satisfaction to them and this purely for thy sweet sake my deare Lord and most mercifull Redeemer At the Agnus Dei c. The Declaration THe Agnus Dei thrice repeated puts vs in minde how our blessed Sauiour that immaculate lambe of God reconciled vs to his Eternall Father and to the holy Trinity by his most sacred death pourchasing thereby for vs the meanes to make our happy peace with him for all our offenses past present to come Which blessed peace the Priest communicates to the people he hauing first by a particular prayer craued it and by kissing the Altar receiued it of IESVS-CHRIST whom the Altar represents and then giues it to the Clerke to be communicated to all the rest to recommend thereby true charity peace and concorde to all Christian people as being the Disciples of IESVS-CHRIST and true members of the self-same mysticall body whereof he is the diuine and supreame head Here stirr vp true detestation of sinne and a firme purpose to auoyde it saying The petition O Lambe of God which takest away the sinnes of the world vouchsafe I beseech thee that no wicked sinne may euer breake the happie peace betwixt my soule and thee nor hinder the fruit of thy grace which I may hope to receiue by the neare approaching and most holy communion of thy true precious body and blood that sacred feast wherein CHRIST is receiued the memory of his Passion is renewed the soule is replenished with grace a pledge is giuen vs of future glory which we expect to enioy as sheepe of the fould of this holy lambe in vnion with all his blessed saints and glorious Angels in all Eternitie Amen At Domine non sum dignus and the Communion The Declaration THe Priest thus prepared receiueth the holy Communion auowing his great vnworthinesse and in token of a contrite hart knocking his breast thrice he saith as often with the humble Centurion Domine non sum dignus c. Math. 8. And then with all reuerence he receiues this diuine refection and consummates the sacrifice representing to vs thereby the death and Passion of IESVS-CHRIST For as often as you shall eate this bread and drinke this chalice you shall shew the death of our Lord vntill he come Cor. 1.11.26 Here a great subiect is giuen vs of perpetuall gratitude seing that although our blessed Sauiour be ascended into Heauen with triumph and glory he yet remaynes with vs in this holy Sacrament powring downe vpon vs all spirituall temporall benedictions For which dispose your hart to breath fourth feruent eiaculations of loue and gratitude saying The petition O IESV my most louing Redeemer fountaine of all graces both temporall and eternall communicated to vngratefull man thy fauors to me my deare Sauiour haue been farr beyond all measure I therefore o Lord being so farr vnable to render thee due gratitude inuite all thy creatures both in Heauen and Earth with thy Eternall Father and Holy Ghost thy most sacred Virgin Mother and all the Saints and Angells to praise thee with mee and for mee in all Eternity O let my body and soule and all the powers of them both haue no other employment for euer then to praise admire and loue thee O Eternall Father of IESVS o holy spirit of IESVS o immaculate mother of IESVS o glorious Angels of IESVS o blessed Saints of IESVS o all yee creatures of IESVS blesse and thanke IESVS eternally for me and all the innumerable benefitts which I a most vngratefull sinner haue receiued from the Father and from the Sonne and from the Holy Ghost three Persons and one Eternall God to whom be all praise glory and thankesgiuing both now and for euer Amen At remoouing againe the booke to the other side of the Altar The Declaration BY this remoouing againe the booke to the other side of the Altar we are put in minde of the conuersion of the Iewes in the end of the world when both Iew and Gentil shall make but one true folde vnder one and the same Pastor IESVS-CHRIST for the encreace of whose glory say The petition WE most humbly beseech thee ô heanenly Father by the merits of thy blessed Sonne IESVS to powre downe thy heauenly grace vpon the rebellious harts of all sinners
Reader which may suite best with your capacity and deuotion and applying the sacred merits of this diuine victime IESVS-CHRIST who is offered in this holy sacrifice for the necessities of your soule forget not myne who humbly beggs that charitable fauour in totall and aboundant recompence for all my paines here in A second compendious and easie short way of hearing Masse for the more vnlearned sorte of People IN this second manner of hearing Masse consider from the beginning thereof vntill Gloria in Excelsis the longe desires and earnest expectation which the holy Patriarches and Prophets had for the comming of our louing Redeemer IESVS who had been expected aboue foure thousand yeares to free them from that great seruitude wherein they were deteyned by the prince of darkenesse and to lay open to them the happy way to Paradise The Gloria in excelsis denounceth his blessed birth promulgated in celestiall harmonie by the Angels to the watchfull shephards whome we must imitate in humble obedience to Gods diuine inspirations and to all good admonitions and instructions giuen by our Prelats and Pastors either by good bookes or counsaile At the Gospel and Creed we may imagin to heare our Sauiour preach and consider with what power he drew the harts of men to follow him Here dispose your affection to produce holy acts of Faith and begg grace to embrace his heauenly inspirations At the Preface we may consider with what glory and great ioy the Iewes receiued IESVS-CHRIST into Hierusalem and yet but fiue dayes after they betrayed and condemned him vnto a most reproachfull death O how often after our receiuing him in the blessed Sacrament haue we as perfidiously betrayed him by immediate relapses into our former sinne Next by that silence before the Consecration we renew the memory of CHRIST his bloody Agonie in the garden his flagellation at the pillar his crowning with thornes all the reproachfull iniuries done to him before his crucifixion vpon the Crosse the which is represented to vs by the eleuation of the holy Host and chalice whereat we must imagin to see him giue vp the ghost and dye the vaile of the Temple to rende in two the rockes about Hierusalem to cleaue with the force of a strange and fearefull earth-quake accompanied with a formidable darkenesse spread ouer the whole earth by a prodigious Eclipse and all this to be caused by the great enormity of our sinne Here we must stirr vp harty sorrow for our offences with a firme purpose to amende as a good preparation for the approaching Communion At the Postcommunion we must giue thankes with the Priest and calling to minde CHRISTS glorious Resurrection we must purpose to rise to a better life and craue humbly Gods grace to performe it Finally at the Ite Missa est and last Benediction we may consider that though IESVS-CHRIST be ascended into Heauen yet he is to come againe at the last dreadfull iudgment day to pronounce that most fearefull sentēce vpon the reprobate Goe yee cursed c. or that other most ioyfull to the Elect come yee Blessed c. We must therefore endeauour that our life may be such as with an humble confidence in Gods great mercy goodnesse we may be called to the right hand of his Blessed flocke there to enioy Beatitude in all Eternity A prayer to be said at the end of the Masse ACcept o heauenly Father this diuine and gratefull sacrifice which we with humble harts and thankefull memory of that bloody sacrifice of thy deare sonne IESVS haue offered vnto thee in perpetuall thankes-giuing praise and adoration of the most glorious Trinity to the honour of the euer-Virgin Mary Mother of God and of all the Saints whose feastes we celebrate for the remission of all our sinnes and for all our Frends Enemies and Benefactors either liuing or dead Forgiue o gracious Lord our great negligences grant vs grace to put in execution our good purposes as also to liue in thy holy grace and to dye with true finall Repentance Amen Good Reflexions to be vsed as soone as Masse is ended MAsse being ended call to minde your negligences cōmitted therein craue pardon of God for them and begg hartily his heauenly grace for your amendment and for more strength and courage to resist all sinne Renew then also the morning oblation of all your actions for that day and confirme your good purpose to auoyde that Passion sinne or frailty which puts you most in danger to offend Finally your deuotions being ended retire your hart verie gently from that holy exercise to your wordly affaires retayning as long as you can the feeling and affection of your former devotion And to this effect obserue the most sweet and efficacious aduertisments of the Blessed Bishop and Prince of Geneua in his Introduction to a deuoute life part 2. chap. 8. An aduertisement YOu haue now seene the order and exposition of these holy Mysteries in the Masse the Author whereof as is said before is IESVS-CHRIST after his celebration of the Paschal lambe the night before his bitter death and Passion when taking bread he blessed brake and gaue it to his Disciples c. Math. 26. v. 26. likewise taking the chalice he gaue thankes and deliuered it to them c. Luke 22.19 saying of each part this is my body This is my blood 1. Cor. 11. There consecrating and offering his sacred body as a continuall and true vnbloody sacrice vnder the outward formes of bread and wyne Then also instituting the sel same manner of cosecration offering to be vsed euer after by his Apostles Disciples and their successors to whom he said Doe yee this that is consecrate and offer this as now I haue done for so the command Doe yee this plainely signifies changing by the operatiue words of consecration the bread into my body and the wyne into my blood which vnlesse really and truly they doe they cannot be said to doe that which our Sauiour commanded them when he said doe yee this that is to represent his sacred death Passion by consecrating and giuing his body vnder the accident of bread and his blood vnder the accident of wyne as the Catholik Faith teacheth vs to beleeue and the Priest daily performeth in this holy sacrifice of the Masse there being only added some certaine prayers and holy rites for greater reuerence sake and to increase the peopels deuotion as are most of of the prayers the Epistle Ghosple and manie ceremonies which haue been added may also be changed by the authority of the Church as occasion shall require they being neither of the substace nor essence of the Masse it selfe whereby it well appeares how impertinently our aduersaries demande of vs when it was or where we finde that our Sauiour or his Apostles did euer say Masse seeing that the essence of this holy sacrifice doth chiefly consist in the consecration oblation and consummation Which was first so expresly performed by CHRIST
the good resolutions and affections which he hath giuen you 2. Craue his grace to put them in execution 3. Implore the assistance of the Blessed Virgin and holy Saints Pater Aue. Credo The second Meditation About makeing our last will and Testament Preparation 1. Place your selfe in Gods diuine Presence 2. Beseech him to inspire you 3. Conceiue your souueraine Iudge as thus calling vpon you render an accompt of thy Baylifship Luke 16. Consideration A Will or Testament is only a protestation of iustice by which is giuen to euery one their due The body to the earth and wormes debts vnto creditours the inheritance to lawfull heires our almes to the poore and our soule vnto God to whom we being to render a most strict accompt for the vse of all the Talents which he hath lent vs to be employed for the increase of his glory as also for euery moment of our life and for each thought word and deed therein O what a folly and madnesse is it to differ this important reckning to the last day of our life when the paine of our sicknesse the feare of this accompt the weaknesse of our senses other powers and finally the great importunity of manie then ordinarily about priuate interests will hardly permit vs to doe anie thing as we ought either for the glory of God or for our owne soules good nor yet to our frends satisfaction but frequently with such confusion and so verie vnperfectly as we leaue thereby occasion for quarrels and verie much strife causing breach of charity amongst our nearest friends when we are dead and no small preiudice also to our soules To preuent all which great euills I conceiue it a good expedient that we in tyme of health make vse sometymes of this good Exercise that in rendring thereby familiar these holy Affections of a spirituall Testament we may be inspired also how to dispose a forehand in good tyme of our temporall trust according to true iustice and piety Affections and Resolutions DEare IESV who in thy last Testament gauest all entirely to me dying poore and naked vpon the Crosse for my Redemption without reseruing what might haue couered thy naked wounded body yea all and to the very last drop of thy most precious blood In humble gratitude whereof I here bequeath to thee my life my death my body my soule and all the powers and operations of them both And as the chiefest legacy which thou bequeathed'st to thy Apostles was that new Commandment of mutuall loue Iohn 11.34 In honour and homage of which I here humbly craue thy grace to fortifie me in that holy vertue of Charity whereby I most cordially embrace in vnion of that thy most louing Commandement all against whomsoeuer my corrupt nature may or euer hath conceiued anie auersion And as vpon the Crosse thou there did'st recōmend thy sacred Mother vnto thy beloued Apostle Iohn 19. in him vs all vnto her so I here Lord Iesv now recōmend most hūbly vnto thee all the necessities of thy deare Spouse our holy Mother the Cath. Church of all my dearest frends and greatest enemies to assist and protect them in all their necessities both of body and soule and to bring vs all finally to that eternall Blisse there to praise to loue to glorifie thee for euer This Lord IESV is my present will and Testament which I here willingly signe both with my heart and hand Vouchsafe thou to strengthen and confirme the same by putting to it the seale of thy heauenly grace that no sinfull malice may euer change this holy resolution Conclusion 1. Thanke God for your good Affections and Resolutions 2 Implore his grace to make good vse of them 3. Craue Pardon for your negligence in Prayer Pater Aue. Credo The third Meditation Of Confession and Satisfaction which we ought to make to God for our sinnes Preparation 1. Place your selfe in the presence of God 2. Beseech him to inspire you 3. Conceiue your selfe as a guilty criminel before your iust and Soueraigne Iudge Considerations FIrst calling to mind Gods innumerable benefits and rendring him humble tankes for the same it is fitting in the next place to acknowledge our manie grieuous offences and crauing most humbly Gods diuine pardon to resolue vpon due satisfaction for them And to this end it is verie requisit to make a good Confession and that with more then ordinary diligence and with as careful preparation as if it were to be our last conceiuing our selues as if in the case of K. Ezechias when God sent the Prophet Esaie to warne him to prepare for death who presently therevpon be thought himselfe for the state of his Conscience and as one awakened at that message of death he said I will recompt to thee all my yeares in the bitternesse of my soule Isaie 38. Doe you now the like and prepare your selfe by true repentance for your offences past with a firme purpose to amend resoluing to make restitution if cause require it as also to depose all ill will and enmity to put away all imminent danger of mortall sinne And finally stirr vp your heart to true feruent deuotion by these enfuing affections and resolutions or the like Affections and Resolutions THou hast created me ô God to loue and serue thee who are most worthy of all seruice and loue My obligation to thee is infinit and yet how often and how greeuously haue I offended thee by thought word and deed by my corporall senses and by all the powers of my sinfull soule yea by the abuse of those verie creatures which thou so carefully hast ordayned for my vse Ah how enormous is my ingratitude and infidelity O my most deare Redeemer IESV I cast all these my detestable sinnes into that immense Ocean of mercy still flowing from thy most precious blood purify me thereby o Lord and confirme my present resolution rather to dye then by the like to offend thee any more O that my heart could melt into true sorrow griefe for my detestable sinne and into teares of blood to wash away my haynous crymes What cane I doe great God in reparation of so infinit a wrong but only to offer vnto thee that inexhaustable treasure of the sacred Passion of thy diuine Sonne IESVS which I here presentto the glorious Trinity in satisfaction and expiation of all my sinnes committed from the instant of my first vse of reason vntill this present tyme. In vnion of which deare ransome I here entyrely now giue my selfe to thee I accept and most willingly embrace all the paines both in body and soule which thou hast allotted me either for this world or the next Admit thereof sweet Lord I beseech thee and of this my present resolution The Conclusion 1. Thanke God for your good Affections and Resolutions 2. Craue grace to put them in execution 3. Begg humbly pardon for all negligence or irreuerence in your prayer Pater Aue. Credo The fourth Meditation Of
before Gods dreadfull Tribunall to render him a most rigid accompt The second now lay'd in the graue to be food for wormes and being reduced to most loathsome putrifaction must there returne to it's first extraction earth and ashes Consideration COnsider that as our blessed Sauiour IESVS hath pleased to passe through all the seuerall states of humaine mortality thereby to honour his eternall Father in them all and to sanctifie them particularly for our greater good so likewise we ought to honour this our most louing Redeemer in all the states wherein wee haue been or shall hereafter be And therefore hauing now adored him as in the last instant of our life by dedicating it as a sacrifice to his honour glory it now followes that we honour adore him also in the state of our death wherein he himselfe remayned for three dayes space all which may be done as followeth by these Affections and Resolutions O IESV eternall life and the originall source from whom all life doth spring from whence proceeds it that I thus behold thee brought vnder the darke shadow of death by that dolorous separation of thy diuine body and soule and thereby also separated from thy most sacred mother from thy deare Apostles Disciples and all thy beloued frends and this on their parts also with the greatest most sensible griefe to be imagined O diuine and deare Lord I adore praise and glorifie thee herein I offer to thee all the honour which in this state hath been rendred to thee by thy blessed Mother by the penitent Magdalen by all thy holy Apostles Saints Angells and by all which thy whole Church both militant and triumphant doth and shall euer render to thee for this thy infinitt loue and most profound humility In vnion of which blessed companie and in true honour and homage to thy said sorrowfull separation I likewise offer most louing IESV to thee that state whereby one day I must by death be also separated both from frends and kindred from all that which in this world can aniewise be deare to me O IESV in adoration of thy sacred death separatiō of thy body soule I make thee now a most willing sacrifice of myne I offer also vnto thee my buriall in honour of thy three dayes lying buried in the monument in due adoration whereof I here most cheerefully bequeath my body to the earth there to giue wormes their due it being reduced into dust I desire that each seuerall graine thereof may be as a tongue and voyce to prayse glorifie continually thy holy buriall with all the other blessed Mysteries of our Redemption that so with thy kingly Prophet I might perpetually sing all my bones shall say Lord who is like to thee Psal 34. Most mercifull and louing Lord destroy vtterly in me I beseech thee that cursed life of the ould Man all wicked sinne Make me to dye perfectly to the world to my selfe and to all whatsoeuer is not thee Mortifie so my eyes my eares my tongue my hands my feet my hart and all the powers both of my body soule that I may no more see nor vnderstand nor speake nor doe nor loue nor thinke nor will nor vse anie other faculty corporall or spirituall of my body or soule but according to thy holy will Grant I may so dye to my selfe as that my life may be hid with CHRIST in God Colos 3. O hide and bury my tepidity and indeuotion in the feruour of thy diuine loue and all my other vices and imperfections in thy perfections and vertues that as the earth consumeth the corruption of the body so may the sinfull imperfections of my soule be consumed by the operations of thy heauenly grace in me O most pure Virgin and beloued Mother of my Lord IESVS-CHRIST vouchsafe me thy powerfull intercession I beseech thee that by my death and buriall I may render due honour and homage to that his dolourous death which did so deeply pierce thy tender hart and also to that dolefull state in the graue which kept both thee and all his dearest frends in three sadd mourning dayes for his bewailed absence O holy Angell my faithfull Guardian Blessed S. Ioseph S.N. and all yee glorious Saints and Angells of Heauen pray yee to God for me that I be strenghtned by his holy grace to comply with all my present good purposes and desires of doing well Obtayne yee for me by your powerfull intercession that I may so serue loue and obey him in this life as that I may enioy praise and glorifie him with you for all Eternity in the other Conclusion 1. Thanke God for your affections and Resolutions 2. Craue grace to put them in execution 3. Beseech him to pardon your negligence in prayer Pater Aue. Credo You haue seene now the order of this needfull preparation in health whereby to dispose your soule to a happy death The reasons alleaged conuince it's much conducing to that maine point whereon depends Eternity The profit of which anticipating Exercise was experienced by S. Gertrude who testifies to vs that shee hauing once practis'd it our blessed Sauiour himselfe assured her that her deuotion therein was so verie pleasing vnto him as he euen then did presently accept thereof for the houre of her death as shee desired It therefore now only remaines Christian and deare Cath. reader that I conclude exhorting you to make good vse of this important Exercise as also of all the former Rules which though I doubt not but by your deuout perusall will produce verie pious affections and laudable resolutions in your soule yet you must be verie carefull not to rest only in them they being but meerly helpes and dispositions vnto the true end and fruit of holy prayer which is the accomplishment of the will of God by mortifiing for his sake our vnruly passions and disordered affections whereby our stubborne Will is made plyable to vertue And as the yron first softned by fyre becomes so yealding to the workmans hammer as it may easily be fashioned to what forme he desires so I doe much confide that this little treatise will prooue a furnace of holy deuotion so to inflame your hart with the feruour of true piety as you will finde it verie plyable to put in execution those holy Affections and good purposes of your former deuotion wherein consists the verie perfection of all good prayer And to the end that you may reape in much more abundance this the happiest treasure of true Christian sanctity I cannot omit here finally to exhort you that when you desire and fitt oportunity shall inuite you to make a spirituall exercise vpon these Meditations of a preparation to death that then after your deuotions vpon each seuerall Meditation you also write downe your Resolutions and best affections which mooued you to such resolutions as you conceiue most fitting to be obserued for your future life and Conuersation And hauing done the like in euery
by a serious reflexion of God's beholding the foulnesse of her offenses shee therevpon forsooke her sinfull course and retyring to a penitentiall life shee ended the rest of her dayes in great repentance and sanctity This was the happy effect of Gods diuine Presence remembred by that happy sinner And doubtlesse should we but liuely conceiue this sacred Presence it would obleige vs to much more reuerent and deuout respect at our prayers as also to refraine from offending in other occasions that dreadfull and all ouerseeing Maiesty You haue now had in this present Rule the Theory of God's diuine Presence and by which is only lay'd the foundation whereon this next is to build by reducing the former to practise which is the proper subiect of THE SECOND RVLE Regulating all our actions from our vprising vntill we goe to bed THE former Rule informing our vnderstanding with that great treuth of Gods diuine Presence it is but requisit that by this the will should be excited to the holy practise thereof in rendring to his sacred Maiesty due honour and homage by all our actions of the day for he hauing so mercifully redeemed vs from eternall thraldome by the price of his dearest blood both iustice and gratitude makes all our actions by an infinit degree more due vnto him then anie Prince or Parent can pretend from either child or ransom'd slaue And to performe our duty rightly herein to him by the practise of this good Rule it mainely imports vs to begin well the day to which the remainder doth so vsually corresponde And therefore with a speciall care we ought to sanctifie our first vprising thoughts and actions by some vertuous practise they giuing so great an impression to all our ensuing deeds of the day First then so soone as you are fully awake hauing taken conuenient rest and your vsuall repose it being also now your tyme to rise and no incommodity nor indisposition being offered to hinder you make presently the signe of the Crosse thereby to inuoke the diuine assistāce of the most blessed Trinity through the merits of CHRISTS holy Passion and at the first morning light appearing to your eyes salute with all cordiall reuerence and deuotion that bright heauenly Sonne of Iustice IESVS-CHRIST saying O sweet IESVS the true light of our soules illuminate my vnderstanding I beseech thee and inflame my will to the end that I may know thee loue thee and serue thee both this day and euer-more And for your better beginning of the day endeauour also to giue God your first action thereof by a vertuous act of Mortification shakeing off all sloath and drowsinesse that would detayne you with losse of precious tyme which holy Act you may offer to God as the first fruit of that new day most due vnto him and so very gratefull as it may pourchace a happy blessing vpon all the rest you shall doe therein Finally omitt not to acknowledge with due gratitude this so graciously preseruing you that night from all euill and his mercy in affording you the good beginning of that day wherein by his grace you may negotiate the most important worke of your Saluation by louing and seruing him with much more care and fidelity then formerly you haue done Secondly in further thankfulnesse for his so innumerable great benefitts offer your selfe entyrely both body and soule with all their powers and senses to his heauenly Maiesty all your actions both interiour and exteriour of that day to the end that he may wholy dispose of you both in life and death to his owne greater honour and glory And protest that together with all the Saints and Angells in Heauen and with all other creatures vpon Earth you desire to loue to praise and adore him by all and euery action whatsoeuer yea by each motion of your eyes hands or feet and by euery breath you draw for by this holy practise you shall happily associate your selfe with all his other both Celestiall and Terrestriall blessed Creatures in all their religious actions of loue praise and homage which they render to God to whome in vertue of that your holy intention all your actions will be acceptable you actually both louing praysing and adoring him thereby And finally by this vertuous practise you will vnite your poore endeauours with those who praise him best and by a speciall manner communicate with them and also contribute to all the honour and glory which shall be actually rendred him both in Heauen and in Earth Thirdly craue his diuine grace to preserue you that day from all grieuous sinne and propose firmely on your part to auoyde all such occasions as former frailties may giue you iust reason to feare And resolue in particular most carefully to shunne that sinne to which you finde your selfe most subiect and to exercise the actes of that vertue which most opposeth the same Adde also to this an act of oblation to God of a most willing acceptation for his loue of all the Crosses and troubles which may happen that day and during your whole life Renounce all euill temptations to sinne all inclinations to pride and selfe-loue all inordinate passions and vnruly affections which may present themselues that day to you for by this act God will be glorifi'd in all your sufferings you hauing so very willingly accepted them for his loue and by this meanes you may also obtaine a diuine blessing and grace to resist all temptations to those sinnes which for his loue you did formerly renounce and disauow And in case that by frailty you shall transgresse against your morning good purpose yet this renouncing act not being reuoked your intention stands good and your transgression inuoluntary and thereby will either not be criminall in the sight of God or at the least the malice of it will be greatly diminished Fourthly raise feruently your heart and minde vnto God and treate with him the chiefe necessities of your soule by holy prayer which is as needfull to a spirituall life and aduancement in vertue as is the water to growing plants Begge humbly his diuine light to vnderstand his blessed will and to enable you by his grace to performe the same Which preparation to your prayer being made Fiftly compose your selfe deuoutly in the place of prayer as in the diuine Presence of God where vpō your knees first humbly and lowly bowe or kisse the ground in acknowledgment that you are earth to which you must returne as also in humble and gratefull memory of the most blessed Incarnation of the Sonne of God Adore his diuine Presence who became Man for our Redemption Next makeing the signe of the holy Crosse vpon your forehead mouth and breast as sealing and shutting vp thereby the doore of your heart against all prophane words thoughts and deeds for that tyme retire your selfe into the secret cabinet of your soule there priuately to conuerse with him alone as if there were no other but only himselfe and you in all
disordered Passions and Affections which most incline you to sinne And principally make good reflexion vpon those faults committed against your resolution made that day in your morning prayer as also vpon such affected veniall sinnes as frequently are cōmitted by deliberate free cōsent Of which sort are idle vnprofitable words Trifling vntreuthes Slight Contempt or auersion Small Calumnies murmuratiōs against Superiours or others Sloath to refist distractions in Prayer Negligence and cooldnesse in frequenting Sacraments and all other deuotions doing all rather by custome and without fruit for want of uertuous endeavour Vanity secret self-esteeme Too-much inclination industry to seeke our owne ease commodity neglecting our Christian Perfection Selfe-loue in our actions and the like But I must seriously here recommēd to you this verie vsefull aduertisement for your examen before confession wherein although you must be serious very diligēt yet free from anxious and ouer scrupulous disquiet of minde First carefully examine whether since your last Confession your Conscience accuse you of no mortall sinne and if it be guilty but of veniall then lett your Examen and Confession also be chiefly concerning your daily and most habituall faults which you are most bound to amend of which kinde those are which cause greatest remorse to your Conscience which hinder your progresse in vertue and are most contrary to the vocation and state of life wherein you liue or those finally to the Confession of which you find most repugnance and wherevnto you haue greatest affection and inclination For it is well to be obserued that by this manner of examen and Confession of these our principally affected sinnes takeing as by taske to amende them the grace of the Sacrament is much more aboundantly obtayned then if by a long scrupulous search teadious Confession we should labour to find out all our meanest frailties and least veniall sinnes for thereby we so spend the whole force of our spirit as that small attention can be had to make with true repentance good resolutions of amendment according to which not withstanding it is that we receiue grace in this holy Sacrament not according to the tyme or toyle which we employ in too vnquiet examens or in long and scrupulous Confessions wherein though it be not needfull to confesse all our veniall frailties yet we must be truly sorrow full for them all and purpose to amende them which is the chiefest point and best disposition to a profitable Confession declaring our sinnes not as by custome only and after one set forme still repeating the same and in such generall tearmes as the greatest Saints aliue are not free We must therefore accuse our selues only of such things in particular as most require correction expressing them so humbly clearly and briefly as we can assuring our selues that the longest Confessions are not alwayes the best but those which are made with most repentance truest purpose of amendment Fourthly stir vp your selfe to true hearty Contrition for all your sinnes craue humbly pardon of God for them proposing with a firme resolution by Gods grace to amend and to confesse them with true sorrow at the next fitting tyme. Endeauour by this meanes to put your selfe in that happy state wherein you would be content to be found at the houre of your death which may be done by these fowre briefe ensuing acts First by an act of holy Faith firmely beleeuing whatsoeuer God hath reuealed to his holy Cathol Church and as for such is by her proposed to vs to be beleeued Secondly by an act of diuine Hope founded in Gods great goodnesse and faithfull promisses and in the sacred meritts of IESVS-CHRIST Thirdly by an act of true Charity in louing God aboue all things and our neighbour as our selues And finally conclude with an Act of Contrition detesting all sinne because it is iniurious to so great and good a God which detestation of sinne and hearty repentance as by verie powerfull motiues may be stirred vp by these ensuing considerations First by well pondering who he is that offendeth to witt a poore abiect Man a contemptible worme yea verie dust and ashes 2ly Who he is that is offended to witt God omnipotēt infinitly good iust mercifull who hath both created continually preserues vs powring downe innumerable benefits vpon vs most vngratefull Creatures Thirdly to consider the ill effects of sinne whereby if mortall we loose Gods grace which is the life of our soule and of being the children of God we become children and slaues of the Diuell we forfeit Heauen become liable to the euerlasting flames of Hell the greatnesse horrour whereof is most extreamely formidable euē to imagine but by a serious thought And lastly to consider for how vnworthy a gaine and small a content in satisfying some fonde curiosity or sensuall and vnruly passion we renounce our eternall Blisse Out of all which considerations may well be framed this following Act of Contrion or some such like as we shall find most moouing to our hearts for that effect An act of true Contrition My Souueraigne Lord God most mercifull Redeemer for that I loue the aboue all things whatsoeuer it grieues me from the bottome of my heart for hauing offended thee I firmely porpose neuer to offende thee any more but to auoyde the occasions of my sinne to confesse and to fulfill the sacramentall pennance which shall be enioyn'd me for the same I now offer vp my life and death my body and soule with all the operations of them both in satisfaction for all my grieuous sinnes I most humbly craue that I wholy trusting in thy infinit great goodnesse and mercy and by the sacred merits of the most precious blood thou wouldest pardon me as I doe all who any way haue iniuried me and vouchsafe me thy holy grace to amend an finall perseuerance in the same vntill my end These our deuotions before bed being ended we must retire our selues in that deuout recollection from al company the best we can to our quiet repose without dissipating our hart by any further needlesse discourse or idle conuersation but beginning now to vndress our selues and to put off our cloathes we must call to minde how Death will shortly bereaue vs of all wordly things as honours wealth frends pleasures and what else soeuer we enioye we must make here a true vertuous act of perfect conformity to Gods heauenly pleasure as a most willing surrender of all which is ours to be freely disposed of by him both now and in all eternity saying O when shall I deuest my selfe deare IESV and put off the old man with all my euill acts and sinfull habits to the end I may be renewed in spirit and may put on the new man which according to God is created in Justice and Holinesse of truth Thessal 4.24 Consider that a day will come for your vncloathing neuer to reuest your selfe when your last infirmity
as the forerunner of death shall bring you to your finall lying downe when alas vnlesse our soules be fonnd adorned with the holy habits of vertuë we shall then appeare as did our first vnhappy parents naked and confounded in the diuine presence of God and in danger to be cast not only with them out of the Terrestriall Paradise but of celestial blisse for euer which being a thing so justly formidable let vs now vse all fitting industry for that darke night of death wil come suddainly vpon vs then no more time wil be granted to negotiate our saluation for on which side soeuer the tree of our life shall fall there will it for euer remaine A reflexion to be made when we enter into bed At entring into bed we may say In the Name of our Lord IESVS-CHRIST crucified I lye downe to rest he blesse me keepe me saue me defende me and bring me to life euerlasting Amen or thus O deare IESV the eternall repose of thy elect when will come th◠houre and time that my poore soule may without end receiue her rest in the eternall glory Being laid downe in your bed thinke with your selfe how sleepe is the true resemblance of death the bed represents our graue the sheets our coffin and the couering represents the earth which shall one day be cast vpon our corps to couer vs and herevpon making a serious reflexion vpon your owne mortality most humbly recommend your selfe to the diuine protection of the sacred Trinity saying God the Father blesse me IESVS-CHRIST defend and helpe me the vertue of the Holy Ghost illuminate and sanctify me this night and euer more Amen After this compose your self gently to sleepe vpon this consideration that once you must lye down to rise no more but by their hands who beare you to the graue nor haue we any assurance but that very night may prooue the same Gods blessed Prouidence so dispofing it that none shall know the comming of that dreadful houre to the end that we should alwayes be ready and prepared for it with our lampes of holy Faith replenished with the oyle of good workes expecting the call of our heauenly spouse A deuout Practise to be vsed in the night when we cannot sleepe It is a very good remedy to driue away euil fancies when we cannot sleepe to make some eleuation of our hart to God for his innumerable great benefits and aboundant prouision of all fitting necessaries we hauing a soft bed and well couered whilst so many poore and needy soules are forc't to repose their hungry bare and wearied carcasses vpon the hard ground or perchaunce vpon some little straw without all other defense against the great rigour both of hungar and could and yet their innocency and holy merits may be likely to deserue much better all these great blessings then we here let vs againe raise vp our harts by some such like feruent ejaculations as these O IEVS be thou vnto me a Iesus and saue me O my most merciful Father and dreadful Iudge am I now in that condition and state for my conscience wherein I should be content to be found at the houre of my death O when shal I truly loue thee with my whole hart and soule or as composing your selfe to rest at the foot of the sacred Crosse rehearse these blessed words which IESVS-CHRIST pronounced there to his Heauenly Father Father into thy hands I commend my spirit Luke 23. Recite this holy Sentence with great feruour loue and humility beseech him so to imprint it in your hart and soule as that you may cōclude your life last breath in pronouncing these sacred words in vnion of that intention and disposition wherein IESVS-CHRIST prosented that his last prayer to his eternall Father vpon the Crosse This done without any further straining your minde compose your selfe againe to sleepe endeauoring that your last interiour act be euer of the loue of God I will conclude this Rule with a very serious admonition to all such as it may most concerne which is that they so regulate the houre of their going to bed that hauing had sufficient time for their rest they may rise in a good houre in the morning not conuerting day into night and night into day to the great preiudice both of their corporall and spiritual health as also to the exceeding hinderance of their whole dayes employment totally peruerting the naturall order which God hath ordained vs who made the night for repose and the day wherein to labour and expedite our affaires THE THIRD RVLE FOR THE EXERCISE of Prayer Shevving hovv profitable and necessary it is and vvhat conditions and dispositions are required thereunto vvith a sett Exercise for daily prayer THE former Rule being properly to regugulate our morning and euening actions due order requires that this should treate more particularly and at large of Prayer which is a needfull food defence and chiefe preseruer of spiritual life in a Christian soule an vsefull fountaine without which the holy plants of vertue could neither take life nor grouth in vs were they not very often watred with this Celestiall dewe by holy Prayer which giues both force and vigour to resist the schorching heate of our sensuall affections as also the vnruly passions of our corrupt and intemperate nature The necessity and happy fruit of Prayer is most excellently expressed by S. Augustin Serm. de Temp. 226. who calls it the key of Paradise which opens all the dores and coffers of Gods diuine treasure and leaueth nothing shut or hidden to which it makes not way and free accesse yea and which farr yet exceedeth all this it opens also the doore to the cabinet of Gods owne diuine Presence giues vs admittance at all times and in euery place vnto his Heauenly Majesty there leasurely to conferre and treate with him all our necessities concerning either body or soule This is that golden key of highest honour priuiledge giuen vs by the Eternall King of Heauen whereby without controle we approach the diuine Throne and Majesty of God there to contemplate his greatnesse to admire his beauty to loue his goodness to tast his sweetnes to represent our owne wants to begg pardon for our sinnes to craue his grace and to obtaine great guifts both temporall and spirituall By this happy key is open'd to vs the whole magazin of his Celestiall treasures nor is there any thing which he refuseth to this powerful addresse of holy Prayer Vvhatsoeuer you aske by prayer beleeue that you shall receiue it and it will be granted to you Mark 11. The very same he also promisseth and confirmeth in Saint Iohn 14. and 16. therefore it hath not been without great cause that Gods chiefest Saints haue euer made so high an esteeme of holy prayer which they haue also done in respect of an other great prerogatiue which it hath in communicating to our soule supernaturall knowledge wisedome by a diuine light immediatly
grace to strengthen vs in the future occasions of temptations against that our good purpose and to preuent all assaults which may most endanger vs to offend If vpon this our Examen we finde that we haue falne much more then ordinary into that imperfection which we proposed chiefly to amend we must not therefore be disquieted nor too much troubled in minde for it but much rather lett vs impose vpon our selues some voluntary penance of prayers almes or some good worke thereby to obtayne Gods grace to amend our sinne of sloath of detraction or the like to which we finde our selues inclind and most subiect to fall into Lastly we must with true sorrow craue pardon for our negligence committed in that good practise and purpose by the helpe of Gods heauenly grace to amend And by a faithfull continuance of this daily particular Examen the faithfull soule will be greatly strengthned in all solid vertue and may humbly confide to obtayne a most happie and speedy victory ouer all dangerous vice which wiâ—◠〈◊〉 possibly be able to ressist the great force of so holy an Exercise Take the aduise of your spirituall director concerning the vertue or vice whereof you make choyce for the subiect of this vertuous practise as also the tyme to be continued vpon a particular vertue or vice which is vsually to be till you haue gayned the one or quite maistered the other Which done then take a new subiect for that your particular Examen as before By which holy practise and Gods diuine grace you will speedily arriue at the perfection of a true vertuous life Our morning deuotion being ended we must then apply our selues to that which our present occasions and condition requireth at our hands calling frequently to minde for what end it was that God both created and still preserues vs for it being only for his glory and our owne saluation we must direct all our actions of the day accordingly as being accomptable for euery moment of this most pretious tyme which God hath lent vs. And there propose to our selues some good employment for that present day and not consume it in idlenesse nor permit our hart to be so fixed vpon meere wordly employments as to forget the diuine seruice of God or the true purity of our intention wherewith if we season them it will procure vs a happy blessing both for a good temporall successe and also an vndoubted recompence in Eternity due to such vertuous acts which are soe verie gratefull vnto God We must recall often to minde that most important and fruitfull remembrance of Gods diuine presence and verie feruently renew the purity of our intention both in our conuersation and all other actions doing them in honour of that holy conuersation of IESVS-CHRIST here vpon Earth amongst men and for entertainement of true charity and friendship with our neighbour which is a thing verie pleasing to God I must not conclude this third Rule of Prayer without some short aduertissement for the practise of Confession Communion wherein I need not be long we hauing all necessarie instructions for them in so manie other good bookes of deuotion and so verie familiar now vnto all Of the holy Sacraments of Confeâ—â—ion and Communion TO the holy plant of deuotion are belonging as two principall branches Confession and Communion yea they are as two souueraine fountaines of all grace and benediction the first reuiues vs from the death of sinn and the second nourishes and preserues vs in the blessed life of grace And as for the right vse and practise in frequenting these a foresaid Sacraments we are most prudently aduised therein by the Bishop of Geneua that great Maister of a true spirituall life in the second parte of his introduction to a deuout life chap. 19. about Confession And in the chapter following for Communion to which I will only here add for further motiues to make often vse of the first the aduantage and great fruit to be gained by the frequent vse of Confession considering that by each Sacramentall absolution we gaine a new degree of grace and increase of vertue our soule is cleansed thereby from sinne and freed from a part of the paine which its former sinnes had deserued shee also gaines forces to auoyde future finne to resist temptations and to practise vertue yea the oftner we confesse the better will be our confessions our memory being more able to call to minde our offences It is also a great security in case of suddaine death which by this holy practise probably will neuer finde vs in a mortall sinne Other dispositions required to a worthy confession are these First a diligent and exact examen of Conscience of all our sinnes 2. true repentance for the same 3. a firme purpose to amend them hereafter 4. an humble modest sincere and entyre Confession of them as well for the number as neare as morally we can as also for the mortally aggrauating circunstances which change the nature of the sinne I will conclude this article in answering them who to excuse their negligence and indeuotion will commonly say they can finde no matter in their consciences to confesse But this pretended cloake for their seldome Confession cannot couer their sinfull sloath for if the iust man as holy Scripture assures vs sinne seuen tymes a day how can we presume to want matter for Confession once a weeke S. Francis thought it a great sinne to be distracted in his prayers and he confessed it speedily to obtayne pardon thereof S. Cath. of Sienna confessed daily and wept with great repentance for the least veniall sinne if that can be called little which is committed against so great a God Sodid S. Charles Borromeus S. Ignatius of Loyola S. Theresa and manie more of these Saints And can anie then haue so little shame as to excuse and palliate their indeuotion and seldome confessing by saying that they can finde no matter whereof to accuse themselues O lett them but call to minde how exact an accompt they must render to their souueraine and dreadfull iudge of each idle word as also of euery momeÌ„t of ill spent tyme they will easily find both by thought word and deed or by sinfull omission to haue dayly iust cause to acknowledge their grieuous offenses and to craue humbly Gods gracious pardon for the same Of the holy Communion BLessed Sales that great Bishop of Geneua in the a foresaid Chap. giues vs in few words such ample instruction about frequenting this Sacrament as I shall only need here to aduertise how the Councell of Florence and Diuines doe generally teach vs that as this holy Sacrament is true food to our soules so also in proportion it workes therein the same effects with those of corporall food in our bodies which are to nourish to sustayne and to preserue them from sicknesse and death to giue force tâ— resist enemies and to performe such functions as are required and the like which are
the good effects of our corporall nourishement supposed that we be in good health and our stomake prepared to disgest the same but being ouercharged by indisgestion or full of euill humors the best food then would cause the greatest surfeits and doe most harme It is the verie same with this spirituall food which being receiued by ill prepared soules what maruaile if they receiue more hurt then good by their Communion they hauing vsed so little diligence to be prepared for it approaching rather by custome and for fashion sake vnto that sacred banket or for some humain respect or wirl affection vnto some particular sinne not with a pure soule nor humblehart but rather destitute of true feruour deuotioÌ„ abounding with wordly vanity and in a word so cold so sloathfull and voyde of all interiour disposition or preparation required as it would be much better they should abstayne then feede so vnworthily vpon this sacred food which in them hath quite contrary effects to what it worketh in a vertuous soule duly disposed by deuout feruour and fit preparation stirring vp true hungar and desire in their harts for to feed of it for God replenisheth the hungry with good things saith the sacred Virgin in her Canticle and without a good appetite our meate doth little profit vs which to procure a moderate exercise is experimented to be necessary whereby the stomake being warm'd conuerteth to good nourishment what we eate So likewise before Communion we ought to exercise our soules in holy deuotion to stirr vp therein true ardent feruour of the loue of God which will make a most happie disgestion of this celestiall food and thereby beget increase of grace and strength in all true vertue and piety Briefly the disposition required to communicate worthily and with profit is purity of body by fast and purity of conscience from sinne and all affection therevnto cutting of all willfull tye or desire to the same hopeing and pourposing by Gods grace to amend In the next place we are to adore Gods great Majesty with an humble hart and acknowledge our owne vnworthines miseries and pouerty 3. true loue and gratitude is required acknowledging his most gracious fauour to vs therein and we ought to call to minde the holy Passion of IESVS-CHRIST which this sacred Host truly represents to vs. Great reuerence and actuall deuotion is requisite to this diuine Mystery as also to produce with much feruour the diuine acts of Faith Hope and Charity And finally although our deuotion be not so feruent as it ought yet lett vs stirr vp at least a great desire to haue it for a faithfull good will may supply the want of our sensible deuotion and God regarding our hart he will accept thereof for our Lord hath heard the desire of the poore his eare hath heard the preparation of their hart Psal 9.17 You haue had here a method for your morning and euening prayer and also concerning confession and Communion It remaines that now likewise I manifest in what manner God is to be serued by sacrifice which he hath so naturally imprinted in the harts of men as no nation though neuer so barbarous was euer yet discouered in the world which had not sufficient light by nature to make some kinde of sacrifices to their imaginary Gods But that true sacrifice which God requires of vs you will see by that which followeth here in THE FOVRTH RVLE SHEVVING HOVV to heare masse VVith much Instruction for the vnderstanding of those holy Mysteries accompanied also with a pious Exercise of deuotioÌ„ therevpon HAVING in the former Rule shewed how to render due honour and homage to God by Prayer it is but requisit that the next should also teach vs the like duty to him by holy sacrifice that supreame Act of Religion and whereby we giue to God the highest honour and such as is proper to him alone and is offered in that most gratefull Host of the law of grace which is the sacred body and blood of IESVS-CHRIST that most pure and immaculate lambe of God who though he were but once and in one only place offered in his owne proper forme and in a visible bloody manner upon the crosse as a sacrifice of satisfaction and Redemption for all the sinnes of the world yet that verie selfsame sacred Host now daily and in all places is offered vpon the holy altar by the hands of the priest in an vnbloody visible and in an other forme not as anie new price or payment for our sinne that being here only applyed in the Masse which was already payed vpon the Crosse like as the self-same also is applyed vnto our soules both by Faith Baptisme and the other Sacraments and therefore is here but as the reall true sacrifice of application and commemoration of the verie selfsame victime without anie substantiall alteration not changing the essentiall verity of the sacrifice by its visible or bloody manner vpon the Crosse or by the inuisible or vnbloody manner of the same here vnder the sacramentall formes of bread and wine which are but meerely extrinsecall and accidentall differences to the substance of the true thing and sacrifice it selfe and but a seuerall externall change in the forme of the selfe-same thing and therefore the victime now offered vpon the Altar and that which was offered vpon the Crosse are in substance but one and the verie same and in the manner only different which can make no substantiall alteration as the verie enemies of this blessed sacrifice must needs confesse By all which it remaynes now most manifest that by the Masse there is daily offered vnto God a most true and reall vnbloody sacrifice which is here no other thing but to place by Consecration vpon the Altar the body of a victime in the forme of bread and the blood of it in the forme of wyne and so to offer them to God in acknowledgement of his most souueraine excellency and power both ouer life and death and good Christians assisting with a religious presence and deuout attention at this holy sacrifice doe reape most assuredly both much instruction and grace And for this end they must come with a pure intention piously to exercise these ensuing practises for the which this holy sacrifice was both instituted and is now dayly celebrated First thereby to honour and to â—ender all souueraine hoÌ„mage vnto God with acknowledgement of his infinit Excellency by this supreame act of Latria or diuine honour which is to be giuen only to him alone 2. To thanke him for all his innumerable benefitts from whence it is called a sacrifice of thankes giuing or of Eucharist 3. To craue humble pardon for all offences by application of the satisfaction and sacred meritts of IESVS-CHRIST and thence it is truly called a propitiatorie sacrifice 4. To propose to himal our necessities both spirituall and temporall and to receiue his gracious succour and diuine comfort thereby either for our selues or for others and it is
assured by that infallible verity of diuine Faith of the reall and substantiall presence both of the diuinity and humanity of IESVS-CHRIST true God and man accompanied with all the diuine Attributes belonging vnto the infinit Maiesty of our heauenly eternall and Almighty God Secondly we ought there to behaue our selues with all exteriour reuerence and verie carefully to auoyde all needlesse words and lookes still keeping the eyes of our soule firmely fixed vpon the Altar and our mindes wholy busied with deuout attention vnto these most sacred Mysteries of the life and death of IESVS-CHRIST which in that dreadfull sacrifice are so verie liuely there represented vnto vs and to this verie end it was instituted by him For as often as you shall eate this bread and drink the chalice you shall shew the death of our Lord vntill he come 1. Cor. 11. A Prayer to be saide at the beginning of the Masse DEate IESVS my most mercifull Redeemer who dayly to renew in vs both the happie fruit and memory of thy most bitter death and Passion didst institute this holy sacrifice of the Masse vouchsafe I beseech thee that I may not only by my presence assist thereat but also partake of those diuine Mysteries wherein thou art the vnspotted lambe and gratefull victime offered for the sinnes of the world And grant I befeech thee that I may with a true repentant hart and attentiue reuerence so assist at this great Mystery of thy diuine power wisdome and goodnesse that I may effectually participate of the self-same gratefull sacrifice as it was offered by thee in that bloody forme vpon the Crosse for the Redemption of the world to thy Eternall Father for this is the infinit treasure wherein only I confide and the inestimable price which I offer in expiation of all my grieuous sinnes and vnder this shelter of thy sacred merits only it is that I dare presume to present my selfe before thee as a poore captiue slaue redeemed with the price of thy most precious blood who liuest and raignest with the Father and the Holy Ghost world without end Amen What we are to consider at the Priests descending to the foote of the Altar and makeing a low reuerence there A Declaration of the Mystery THe Priest being ascended to the Altar and hauing placed there the Chalice and opened the booke he immediately descends againe to the lower step to signifie that though by the happie state of our first creation we had been vnited to God in Adam by the holy vnion of his grace yet we were soone separated from him by sinne which in our verie conception we all contract and are cast downe to the lowest degree of abiection and become obiects of the wrath of God as the Priest at the lowest step of the Altar by his bowing with profound reuerence represents to vs. Here in the true spirit of humiliation make this your petition as followeth The Petition O Most infinitly good and mercifull God who to preserue thy trayterous rebellious and vngratefull seruant from eternall punishment didst condemne thy only deare sonne to a reproachfull death vpon the Crosse vouchsafe I beseech thee to interpose his most sacred death and Passion betwixt my sinfull soule and thy most dreadfull iudgement both now and in the houre of my death Amen What is signified by the Priests makeing the signe of the Crosse when he beginnes the Introibo The Declaration THe Priest erecting himselfe againe makes the signe of the holy Crosse in the name of the blessed Trinity humbly acknowledging that by the bitter death Passion of our souueraine Lord vpō the Crosse we are redeemed raised vp againe to the happie state of reconciliation and to the right of our heauenly inheritance in humble and assured hope whereof the Priest proceedes saying with the Royall Prophet I will appreach to the Altar of my God to the God who much reioyceth me c. Psal 45. Here disposing your hart to gratitude and humble confusion say The petition MY most gracious Lord IESVS how often by separating my selfe from thee by grieuous sinne had I been cast into the lowest Hell had not thy infinitt goodnesse and great mercy reserued me to rise by holy penance and to make my happie peace againe with thee Grant me the sense of true gratitude and thy holy grace so truly to detest all sinne as I may much rather choose to dye then by anie deliberate consent to offend thee greuously anie more Amen What is signified by the Confiteor The Declaration A Tributing here all good vnto God and nothing but sinne with the iust confufion and punishment thereof vnto our selues the Priest makes profound reuerence and from a contrite and humble hart he vtters the publike and generall Confession of his sinnes committed by thought word or deed which the people with like contrition accompanying the clerke are also to say Knock here your breast with the contrite and humble Publican of the Gospel saying The petition GOd be mercifull to me a most wretched sinner Grant me I beseech thee true repētāce that being purified thereby from sinne I may become more gratefull to offer vp to thee this holy sacrifice both for the liuing and dead What is signified by the following verses vntill the Priest ascends vp to the Altar and kisseth it The Declaration THis humble confession thus mutually made both by the Priest and people they now likewise encourage each other in the aboundant mercy of so great a God by these confortable ensueing verses of the Psal 86. O God thou being reconciled to me wilt giue me life and thy people will reioyce in thee Shew fourth to vs o Lord thy mercy giue vs thy saluation O Lord heare my prayer and let my crye come vnto thee c. And soe the Priest ascending to the Altar kisseth it in testimonie of our happie reconciliation with God by the Incarnation of his only sonne IESVS-CHRIST in whom we are also tobe vnited by perfect charity to our neighbour all the world The petition LOrd IESVS who in thy infinite loue didst shed thy most precious blood to reconcile vs vngratefull sinners to thy Eternall Fathers peace vouchsafe that we may liue and dye in that blessed triple peace first with thee by holy grace secondly with our selues by the enioyment of a good conscience and thirdly with our neighbour by imitation and in honour and hommage of thy diuine and infinite Charity Amen At the Introite and Kyries The Declaration THe Introite puts vs in mind of the great desires which the holy Fathers and Patriarches had of their Redeemers comming And the Kyries of their earnest cryes for his speedy approach With whome we must ioyne our harty desires to the Blessed Trinity for his speedy comming by grace into our soules whereby to be fortified against our three ghostly enemies the world the flesh and the Diuell And to this purpose say The petition COme Lord IESVS come prepare an Altar in my
holy grace Amen At the Creede The Declaration AFter the Gospel followeth the Creede to put vs in minde of the multitude of Gentils who by preaching and miracles receiued the light of faith Here eleuate your hart with much feruour to God and offer him this humble request The petition ILluminate my soule o Lord with a true knowledge in the diuine Mysteries of our most holy Faith and giue me constant courage in the faithfull profession thereof yea to the cheerefull hazard of my life and of what else soeuer may be dearest to me for thy sake Vouchsafe also I beseech thee through the sacred meritts of thy beloued sonne IESVS a speedy reduction of our poore English Nation to a happy reconcilement with his only deare spouse the holy Catholike Church O lett not the meritts of his most precious blood be further frustrated in those soe dearely redeemed soules by this soule destroying sinne of vnhappie Schisme and Heresie At the second Dominus vobiscum The Declaration THis Dominus vobiscum immediately after the Creed or after the Gospel when the Creed is not said signifies the presence of our Lord Sauiour vpon Earth working stupēdious miracles to establish his holy Faith in the harts of his followers We must here craue that by the presēce of Gods heauenly grace our life may be answerable to his holy example and that we contradict not by our actions what we professe by the Christian maximes of our Faith The petition GRant me good Lord the continuall memory of thy diuine presence since it belongs onely to thee to reward or punish my thoughts my words and my deeds according to their due desert O let me be the subiect of thy diuine iustice in this world that I may enioy thee by eternall mercy in the other Amen At the offertory The Declaration THe offertory or oblation which is made of the Host vpon the paten and of the wyne in the chalice signifies the great promptitude and feruent affection proceeding from a deliberate will which our Sauiour had during his whole life to offer himselfe vnto God his Eternall Father to suffer his most bitter death and Passion for our Redemption Here now in all due gratitude we are bound in vnion of this most holy oblation to offer our selues to God most redily for his sake to suffer whatsoeuer his blessed will and prouidence shall ordayne for his honour and for the good of our ow ne soules yea death it selfe for his greater glory if occasion should soe require the same and to this effect say from a feruent hart The petition ACcept o heauenly Father this holy oblation of the body blood of thy only begotten sonne IESVS-CHRIST which together with all the powers both of my body and soule I here most humbly present to thy heauenly Maiesty in due gratefull acknowledgment of thy great mercy and for the expiation of all my grieuous sinnes Amen At the Lauatorie The Declaration THe Priest washeth only the ends of his fingers to signifie that in this diuine action he ought to be pure and free euen from veniall sinne for as concerning mortall had he been guilty it is to be supposed he has bene purged from that by precedent repentance nor is he worthy saith diuine S. Dennis to be present at these sacred Mysteries who voluntarily and with a deliberate purpose shall continue in the least veniall sinne The petition CLeanse blessed Lord IESVS by thy most precious blood my defiled soule O immaculate and most pure Virgin obtayne me grace by thy powerfull intercession soe rightly to detest all sinne as that by true repentance being entirely reconciled to thy blessed sonne I may the more fruitfully assist at this diuine sacrifice make more a pleasing oblation to his Eternall praise glory Amen At orate fratres c. and at the secret prayers The Declaration THe matter for the holy sacrifice now being prepared the Priest turnes to the people and desireth their prayers that it may become an acceptable oblation to God both for himselfe and them By the ensueing secret prayers we are put in minde how our most milde and patient Sauiour was constrayned by the malitious Iewes to retyre himselfe from his beloued Hierusalem to the valley of Ephraim where priuately he informed the Disciples of his approaching death and passion Here say with a compassionate hart The petition O What incomparable great griefe oppressed thy tender hart o my most louing and deare Redeemer IESVS to see thy selfe most iniuriously excluded from thy beloued Hierusalem by these vngratefull Iewes From whence by due reflexion vpon my selfe I haue iust cause to be confounded with exceeding shame considering how often I haue by my enormous sinnes constrayned thee to abandon thy desired habitation in my soule Blessed Iesu for thy tender merci's sake vouchsafe that I neuer more be separated from thee but that in life and death in tyme in all Eternity thou maist be the sole possessor of my whole hart soule Amen At the Preface The Declaration THe Preface or entrance into the sacred Canon of the Masse which is said with a loude voyce and ends with that high exclamation to Christs honour and praise of Hosanna in Excelsis signifieth the solemne entrance of our Blessed Sauiour vpon Palme-sunday into Hierusalem with that generall cry and applause of all the people Blessed is he who commeth in the name of our Lord Hosanna in the highest Here say with true feruent affection The petition LEtt shame and iust confusion ouerwhelme my soule considering with what ioy the Iewes receiued this our most louing Redeemer they hauing had neither Faith nor certaine knowledge that he was the true Messias of the law whereas I hauing both remaine yet voyde of all true feruent loue piety or deuotion towards this my soueraine Lord whom the Angels praise Dominations adore and whose heauenly glory the Powers Virtues and Seraphins magnifie with mutuall gladnesse with whome lett vs also now ioyne our prayers and prayses saying Holy holy holy Lord God of Sabbaoth the Heauens and Earth are full of thy glory blessed is he that commeth in the name of our Lord. Hosanna in the highest At the Canon of the Masse which beginnes at Te igitur c. The Declaration NOw followes the Canon of the Masse so called because it is a constant Rule and order which the Church obserueth in the celebration of this her highest sacrifice for it changeth not like other partes of the Masse which dayly differ according to the seuerall feastes and Mysteries which we celebrate but this being the principall part of the sacrifice is immutable as is the holy sacrifice it selfe and it puts vs in minde of the bloody agonie of our Blessed Sauiour in that prayer which he made in the garden sweating water and blood the night before his bitter passion forsaken of all his dearest friends but in most perfect conformity vnto his heauenly Fathers will In vnion and homage whereof say
The petition O My soueraine Lord IESVS I wholy and entyrely remit my selfe body and soule with all the powers of them both to thy heauenly disposition yea I abandon and sacrifice them all to thy diuine pleasure as well for life as for death Grant I beseech thee that I may neuer haue anie other desire nor will but thy only good pleasure in all And that as thou hast vouchsafed to dye for the loue of me so I may both liue dye purely for the loue of thee and that liuing or dying I may neuer willfully offend thee anie more Amen What is meant by Kissing the Altar at Rogamus ac petimus c. The Declaration THe Priest saying those words kisseth the Altar thereby to signifie that he presumes not to demand anie thing for his owne deserts or merits but for the merits only of IESVS-CHRIST who as it said before is represented by the holy Altar Of the three ensueing Crosses made vpon the Host and chalice The Declaration THe three Crosses made at those words haec dona †haec munera †haec sancta sacrificia †The first signifies the sacrifices offered by the Patriarches and Prophets vnder the law of nature The 2. those offered by Aaron and the Priests vnder the written law And the 3. signifies those vnder the law of grace The signe of the Crosse is made at each one of theÌ„ to shew that they were all made acceptable to God only because they represented that wherein his most dearely beloued sonne our Sauiour suffer'd when he was crucified vpon mount Caluary from which only all Sacraments and sacrifices both now doe euer did and alwayes shall deriue all their force and value At the first Memento The Declaration IN this Memento we remember those liuing persons for whom we intend and are most obleiged to pray and to offer this holy sacrifice And as by it we vnite our selues in Charity to the liuing so by the same with due honour and reuerence we also vnite our selues with Gods chiefest Saints in Heauen the most blessed Virgin the Apostles the primitiue prelates and successors of S. Peter togeather with diuers others Gods chiefe fauorites now in eternall Blisse beseeching his diuine protection by their gratefull intercession and also testifying thereby in this great sacrament of Charity the Communion and inseparable coniunction between the Militant and Triumphant Church of God For which effect by a holy aspiration eleuate your hart to God and say The petition LOrd IESVS I here offer vp to thee thy beloued spouse the Cath. Church togeather with thy Elect from all Eternity by whose powerfull mediation I most huÌ„bly craue thy holy grace that liuing here in imitation of their vertues and in vnion with all the world by perfect Charity I may offer vp my selfe entirely to the glorious Trinity as a gratefull oblation in vnion honour and adoration of that most blessed sacrifice of my soueraine Lord and Sauiour IESVS-CHRIST vpon the Crosse Be mindefull good Lord I beseech thee to comfort the afflicted to reward my benefactors to forgiue all my enemies grant perseuerance to the iust repentance to all sinners true peace and charity amongst all Christians extirpate all schisme and heresie and that especially in our poore afflicted Kingdome where that contagious Peste of soules at present so greatly aboundes grant this deare Lord for thy most bitter Passion sake to the exaltation of thy holy Faith and increase of thy eternall glory Amen At hanc igitur c. when the Priest extendes his hands ouer the Host and chalice The Declaration THe Priest extends his hands ouer the Host and chalice to represent to vs the cursed Iewes sacrilogiously laying their hands vpon our Blessed Sauiour whem they tooke him in the garden and bound him with cordes by which they dragged him with all cruelty to seuerall Courtes And hauing scourged and crowned him with thornes they finally condemned him to a reproachfull death vpon the Crosse The Priest holds his hands ouer the Host and chalice to signifie that he ioynes himselfe to that offering and substitutes it in his place and ours since it is vnlawfull for him to sacrifice and destroy himselfe And herein he also imitates the custome of the old law where the Priestes euer extended their hands ouer the sacrifice before it was offered Prepare here your hart to true gratitude and compassion saying The petition O Mercy surpassing all other bounds except the infinit goodnesse of a God who to redeeme his disloyall and most rebelliously vngratefull seruant condemned to death his only begotten and most dearely beloued sonne I am the delinquent ô heauenly Father and must I be ransommed at no lesse a price then with that deare and precious blood of thy most innocent and beloued sonne my grieuous sinne hath iustly deserued eternall punishment from thy wrath and must this most innocent and vnspotted lambe be made a sacrifice to satisfie the rigour of thy iustice by so costly an expiation of my most execrable sinne ô infinit mercy o ineffable goodnesse and loue without all paralell vouchsafe that this precious ransome prooue not frustrate in me thy most vnworthy creature Amen At the fiue ensueing Crosses made ouer the Host and Chalice The Declaration THese Crosses made ouer the Host and Chalice represent to vs the preparation of the heauie Crosse by the wicked Ministers who layed it vpon the wearie and wounded shoulders of our blessed Redeemer to be borne by him to mount Caluary These Crosses are in number fiue to put vs in minde of the cruell torments which our louing Sauiour suffered in his â—â—ue senses and principally by his fiue most precious wounds as also to professe thereby that all the force and efficacy of our Sacraments and sacrifices are deriued from the Crosse and Passion of IESVS CHRIST For with the signe of the Crosse we consecrate the body of our Lord and whatsoeuer is consecrated in the name of CHRIST is consecrated with this signe saith S. Augustin serm 181. de temp Craue here true patience and conformity saying The petition O Louing and diuine Redeemer of my soule wert thou my God crucified for my sake and shall I refuse to beare my Crosse and follow thee o grant me grace to imitate thy blessed patience and conformity in gratefull acknowledgment of thy manie dolorous and reproachfull sufferings in paying so costly a ransome for my sinne Vouchsafe I beseech thee that I may ioyfully embrace all afflictions and Crosses either in body or minde which thy diuine and fatherly disposition from all Eternity hath ordained mee for my greater good Amen At the Consecration and Eleuation The Declaration THe Priest being now come to the principall action of this sacrifice to the end to follow the example of IESVS-CHRIST in what he both said and did at the institution thereof he first blesseth and consecrates the bread and wyne by the selfsame words which IESVS-CHRIST himselfe did vse Which done he eleuates in those consecrated
species a holy sacrifice to God the Father and shewes it to the people to be adored putting vs in minde how our blessed Sauiour was lifted vp vpon the Crosse for our Redemption And by the eleuation of the Chalice is represented to vs the effusion of his most precious blood flowing from his sacred wounds vpon the Crosse The Eleuation of these two seuerall and separated species is a continuall memoriall of CHRISTS holy Passion and of that dolorous separation of his most sacred body and soule vpon Mount Caluary For all which we must offer vp to God the Father with firme Faith this great sacrifice and holy Passion of his onely begotten sonne in satisfaction for our owne finnes and for the sinnes of all others both liuing and dead it being after consecration one of the most essentiall partes of this diuine seruice and signifies that holy oblation wherein IESVS-CHRIST offred himselfe to his Eternall Father vpon the Altar of the Crosse in expiation of our sinnes Here salute the body of our Lord IESVS-CHRIST at the Eleuation of the holy Host saying The Petition HAile ô true body borne of the Virgin Mary which truly suffered and was really offered vpon the Crosse for man and from whose pearced side flowed water and blood Vouchsafe to be receiued by me at the houre of my death ô most mercifull IESV sonne of the liuing God haue mercy on me At the Eleuation of the Chalice The petition HAile o most precious blood flowing from the side of my Lord IESVS-CHRIST wash away the foule and sinfull staines of all my past and present offenses cleanse sanctifie and prepare my soule to thy eternall Blisse Amen Of the three Crosses made vpon the sacred Host immediately after the Eleuation THese Crosses made vpon the consecrated species immediately after the Eleuation represent to vs the manner in particular how that most sacred Host was immolated vpon the Crosse for our Redemption whereof we are put in minde by the frequent makeing of the holy Crosse At the second Memento The Declaration BY this second Memento we are aduertised that whilst the body of our B. Sauiour remayned in the graue his soule descended into Hell a place in the Earth called Lymbus Patrum to deliuer the soules of the Fathers who had long expected their happie enlargement from thence Forget not here your dearest freinds deceased And say The petition LOrd IESVS as thou vouchsafest to reioyce the long thirsting Fathers in Limbo by the diuine visit which thy most glorious soule made them there so now extend I beseech thee those infinit merits of thy most sacred Passion towards the solace also of those thy poore suffering creatures in Purgatory there crying for helpe but especially haue mercy I beseech thee vpon my dearest freinds kindred and benefactors and in particular vpon N. N. and vpon all those for whom I haue most obligation to pray transferre them speedily from those tormenting flames to thy celestiall Beatitude there to enioy loue and praise thee for all Eternity Amen At nobis quoque Peccatoribus The Declaration THe Priest somewhat raising his voyce and knocking his breast at nobis quoque peccatoribus represents to vs the repentance of these Iewes who had been accessary to the cruell death of the sonne of God together with the good Centurion who at this dolorous Passion perceiuing so many great and wonderous signes of his diuinity mooued with sorrow admiration he strucke his breast and verie boldly cryed out before all those enraged enemies truly this was the sonne of God Math. 27. Dispose now your hart to Contrition and to true compassion saying The petition O Stony and most obdurate hart so little sensible of those sharpe sufferings of my Lord Sauiour for my most wicked sinne O touch it Lord IESV with true remorse that in the sense and fealing of thy loue on the one side and of the horrour and detestation of my offending thee on the other I may in the humble spirit of that repentant Publican and from the bottome of my hart cry out to thee Lord be mercifull to me a most wretched sinner Luke 18. I haue sinned Lord and I detest my sinne as the vnhappie cause of all thy dolorous and most grieuous sufferings but thou ô IESV the sonne of Dauid haue mercy on me Amen Marke 10. The reason why the Priest makes here againe three Crosses ouer the Host and Chalice when he saith cum ipso †in ipso †per ipsum †The Declaration IT is to signifie that this sacrifice is auaileable for three seuerall sorts of persons for those in Heauen to an increase of their glory for those in Purgatory to releeue their sufferings and for those vpon Earth for an encrease of grace and remission of their sinnes At omnis honor gloria The Declaration THe Priest eleuating the Holy Host chalice together a little from the Altar at Omnis honor gloria and then immediately deposing them againe vpon the corporall and couering the chalice with the Pall represents to vs the takeing of our blessed Sauiours body from the Crosse which being most reuerently wrapped in a pure cleane linnen sheete signified by the corporall was placed in the sepulcher by those deuout persons Ioseph and Nicodemus Here crauing true purity both of hart and soule say with pious affection The petition GRant me deare IESV I beseech thee in all my thoughts and deeds true purity of hart from all sinfull affection whereby my soule may become a pleasing sepulcher to receiue thy precious body blood together with thy heauenly grace to strengten in me the vertue of true humility whereby to mortifie what euer may be displeasing to thy heauenly Maiesty Amen At the little Preface before the Pater noster The Declaration BY this short Preface the Priest in true Humility of hart acknowledges his owne great vnworthines that he would not pre sume to call God his Father were he not expresly commanded by IESVS-CHRIST in this his owne Prayer of the Pater noster which he here saith at the holy sacrifice of the Masse to put vs in minde of those deuout and feruent prayers which the blessed Virgin the Apostles and the holy wo men made during the tyme that our soueraine Redeemer remayned in the sepulcher Here we must vnite our prayers together with those of the a fore-named Saints and with the whole militant Church saying The petition LOrd grant me grace I beseech thee that I may rise from the loathsome sepulcher of my former ill custome of sinne to a new vertuous life whereby I may be led to the happie fruition of thy beatificall vision there to adore and praise thee togeather with thy heauenly Father in vnion of the Holy Ghost and with the blessed companie of all thy celestiall spirits in Eternall Beatitude Amen What is meant by the Priests deuiding the Consecrated Host The Declaration THe Priest deuides the holy Host to signifie the separation of the
it conserues our harts in perfect peace and though diuers occasions may hinder our prayer or the practise of some charitable good worke yet we haue alwayes the good oportunity giuen vs thereby to exercise the true vertue of Patience and holy Conformity which in that encounter will be much more pleasing to God and more effectuall for our perfection then would be those our other good actions which we intended to doe because therein our owne will is principally to be found but in this is the true will of God by the denyall of our owne wherein all true ad solid Christian perfection consists At the striking of the Clocke DVring the tyme of the day let the stricking of the Clock put you in minde of that vertue which in your morning prayer you resolued to practise that day or of the vice which you intended chiefly to shunn Let it be a renewing of the purity of your intention an awakeing the memory of Gods diuine presence and of his innumerable blessed benefitts bestowed vpon you offer vp our Lord IESVS with his infinit merits vnto the blessed Trinity as the most propitious sacrifice for your sinne Or finally raise vp your hart vnto God by this or some such like aspiration blessed be the houre wherein my Sauiour IESVS became Incarnate was borne and died for my sake It is a holy practise also to make then the signe of the Crosse vpon our hart offering to him thereby all our thoughts words and deeds crauing his grace that wemay neuer offend him grieuous ly thereby At the Aue Marie bell or the Angelus Domini THis is a verse ancient and pious deuotion generally obserued throughout the vniuersall Church to admonish vs both morning noone and night to make an humble and gratefull acknowledgment of thanks-giuing vnto the blessed Trinity for the chiefest Mysteries of our holy Faith by saying those three versicles adioyned to the Angelicall Salutation and the prayer there added at the end which deuotion is ordinarily called the Angelus Domini because so it beginnes And it is to be said in the morning in humble and thankfull acknowledgment of that most glorious Mystery of the Resurrection of our diuine Redeemer at noone in honour and memory of his most sacred death and Passion And finally in the Euening in homage and adoration of his blessed Incarnation and byrth This deuotion I recommend the more earnestly vnto you for that it being at the selfsame tyme so generally practised by Gods Catholike children throughout the vniuersall world you ioyne your selfe thereby to that holy vnion of so manie blessed good soules and makeing together with them your due oblation of all humble homage gratitude it will be much more acceptable to his diuine Sonne our only and most glorious Redeemer How to preuent disquiet of minde for such Crosses and afflictions as are most likely to befall vs. REflect oftentymes vpon these crosses that by foreseeing the occasions most likely in probability to fall out you may be the better prouided to resist and defend your selfe Offer them with a cheerefull hart to God in vnion of the sacred merits of IESVS-CHRIST whereby they may be made worthy to be accepted by him in pennance and expiation of your sinne But if for all this you finde your minde begin to be disquieted with them let reason conuince you that what is now without remedy ought not by fruitlesse vexation to increase your harme whereas by a sweet and milde regard with the eyes of your soule towards God adoring his blessed will and subiecting your selfe with a cheerefull conformity to his diuine and all-disposing Prouidence you would not only preserue a most weet happy repose of mâ—nde but also by a gratefull oblation and sacrifice vnto him of that little Crosse your gaines would inestimably exceed all losse whatsoeuer could happen thereby vnto you How to moderate our griefe conceiued at the suddaine newse of the death of some deare frend MOurning for the losse of frends is not to be blamed nature being allowed to shew its sense and feeling within the limits of Prudence and Reason in so iust a cause Thus Abraham bewayled the death of Sara his beloued wyfe Iacob deplored Ioseph conceiuing him as dead The Israelits bewayled the death of Moyses 30. dayes This IESVS-CHRIST himselfe approoned by his owne diuine example sighing and shedding teares for the death of Lazarus By all which we may conclude that moderate mourning for the death of frends is not reprooued it passing not due bounds nor to the notorious preiudice of our life or health which God and nature obleiges vs to preserue for the contrary would offend both God and the soules of our departed frends who euen in the paines of Purgatory are extreamely comforted with Gods blessed will and disposition euen in those their present sufferings It is therefore much more worthy of a Man to let reason preuaile with him for the cure of that which tyme would effect to his greater harme it being also most certaine that as immoderate griefe doth but hurt to the liuing so it doth no good at all to the dead it much hurtes our selues and is verie troublesome to others We must not lament saith S. Paul as the Gentils doe who neither haue assured hope as we nor are comforted with the expectation of an endlesse Blisse whereby he forbids not a moderate sorrow but only excesse which proceeds either from selfloue or from infidelity And therefore we must take heed saith S. Cyprian least we giue occasion for Pagans to think that all is but fables which Christians beleeue of the other life as in some sort they might haue cause by seeing vs so excessiuely to deplore those whom yet by death we beleeue to haue obtayned euerlasting felicity When our labours or sufferings grow teadious and seeme ouer burthensome vnto vs causing melancholy and sadnesse of hart and how to apply the remedy IN these occasions we must call to minde the laborious and wearisome paines which IESVS-CHRIST true God and man did suffer to satisfie for our offences and thereby to pourchace our saluation For which due gratitude exacts from vs that with cheerefull conformity to his blessed will we also embrace as well the laborious actions as also what sufferings soeuer he shall please to impose vpon vs. Craue huÌ„bly by earnest prayer that Gods diuine loue may be the sole possessor of your hart for enioying that you will haue both strength and courage for all the rest But if sadnesse or melancholy notwithstanding this shall deiect your hart you must then with a generous courage raise it vpp to praise with pious feruour your Creatour and mercifull Redeemer IESVS-CHRIST and in dispite of that dull heauinesse of minde reioyce with all cheerefull gratitude for that his goodnesse hath made you capable of so noble and happie an end for which he hath also afforded you so manie great and easie meanes whereby to obtayne the same for this will driue away that
resolue and to craue humbly Gods grace for it at least by a pious eleuation of hart with holy King Dauid saying direct me in thy trenth and teach me Psal 24. Holy Gregory Lopes is a right worthy example to be imitated herein whose opinion being asked in anie doubtfull and difficult matter he differred to answere till the next day saying to morrow will come and then we shall be wiser giuing thereby to vnderstand that an important buisenesse was not to be resolued suddainely or without treating verie diligently recommending it to Almighty God who commands vs to doe nothing without counsell Eccles 32. For he directs mens actions and resolutions when they vse the meanes of consultation with such persons by whose aduise we may best vnderstand his heauenly will hauing promissed that where two or three are geathered togeather in his name he is there in the midst of them Math. 18. there is much health where is much counsell saith the holy Ghost prou 11. and with the good counsell of a frend the soule is greatly sweetned saith the same diuine wisdome Eccl. 32. I will conclude with the holy prouerbe c. 2. which assures vs that Counsell shall secure thee and prudence shall preserue thee that thou maist be deliuered from the euill way he meanes which doth leade vnto endlesse perdition And what more persuasion now shall we need to embrace so happie and so necessary a practise so mainely conducing both to our present and eternall felicity How to make vertuous and true Christian visites IN all fitting visitts as your occasions shall require you must be verie carefull neither to loose true purity of intention nor the memory of Gods diuine Presence You must be no lesse mindefull to auoydeboth tediousnesse to others as also the losse of your owne tyme calling frequently to minde the strict accompt which God will exact for euery moment of your actions therein which are not employed for his honour and for your owne soule and your neighbours good If you aske me how you may direct your intention to make it become pure as it ought I answere that your intention both in recreation and all other conuersation may be First to honour IESVS-CHRIST conuersing here vpon Earth with all sortes of men craue his grace that each stepp you make may be in honour and homage of those manie long and wearisome walkes and visites which he vouchsafed to make in this world for our saluation and that nothing may passe in your conuersation contrary to his diuine pleasure either by thought word or by deed Beseech the sacred Virgin to mediate also the obtayning for you that spirit of true charity humility and deuotion wherewith shee made that holy visite to her Cousin S. Elyzabeth Omit not to recommend your selfe at your going fourth to your Angell Guardien for the same effect And finally make good reflexions aforehand vpon what visites you are to make with whome and what about And prefix to your selfe some fitting stint of tyme for them thereby to auoyde both tediousnesse to others as also not to loose your owne precious tyme for much better employment 2. Our intention must be by ciuill visitts to entertaine charity society and good frendship with our neighbours And thirdly that by honest and fitting relaxation of spirit we may be better able afterwards to employ our forces both of body and minde to Gods honour in the other affaires of our owne vocation Finally for fitting matter wherewith to entertaine the seuerall conditions of such persones as you shall visit I remit you to the last paragraff in the sixt Rule regulating our conuersation where you may find sufficiently seuerall heads to serue both for a pious and gratefull subiect for your entertainement and discourse A good practise for entertayning good thoughts when walking abroad AS you walke in the streets you may profitaby entertaine your thoughts in representing to your selfe how IESVS-CHRIST was ignominiously ledd along through the streets of Hierusalem to Annas and Cayphas from Pilate to Herod and from him backe vnto Pilat againe who hauing most sacrilegiously condemned this innocent lambe of God he was as cruelly draged thence vnto Mount Caluarie and there to suffer his most bitter death and Passion for our Redemption If walking in the fields or garden in winter-tyme you obserue the trees now naked and voyde both of fruit and leaues then say O eternall God without all chainge replenish my naked and barren soule with the precious fruit of holy vertues let all creatures adore thee these trees in their florishing spring represent thy heauenly beauty in Eternity which no tyme can euer alter thy glorious spring doth neuer chainge nor doth thy fruitfull fecundity euer faide let vs all adore and magnifie the ô eternall and vnchangable Blisse If in pleasant tyme of the spring you be walking in a delightfull garden darte vp some feruent aspiration vnto God as followeth When Lord shall my barren soule produce the sweet flowers of vertue whereby it may be made a pleasing place for thy entertaynement Admire in the seuerall gratefull qualities of the flower the amiable and great perfection of the Almighty Creatour When you obserue birds to fly in the ayre or the riuers and waters to runne streaming along consider how likewise our life doth also fly and glide away apace vnto its end yea with much more speed And that each stepp you make is but a new approach still nearer to your death Contemplate how all the other creatures which you see were ordayned for the good of man and thence you may raise much gratitude for his greatgoodnesse to you and confusion also for your much abusing them against his glory and your owne soules good that only and holy end for which he created them When you call to minde the present time of the day make thence some good reflexion also vpon the state of your age whether it be yet but the morning of your youth the noone-tyme of your midle age or the euening and declining vnto your end and conceiue there by how little we ought to esteeme this present short and vncertaine life whereof what is already past is nothing and what is to come is but the same and all that which we can be said properly to enioy is no more then a verie moment whereon notwithstanding depends our Eternall weale or woe And thinke now herevpon what reckning you were able to make vnto God for what is past and resolue to be more carefull for the tyme to come Manie more pious and profitable exercises might here be added for your vertuous practises in seuerall other occasions of the day but because they are partely either contayned in some of these Rules in particular or perhaps may be better applyed by the carefull industry of a vertuous soule in the iust occasions offered therefore I will now proceed to shew what is required of vs to comply as we ought with those two precepts of our holy mother the
Melancholy in Autumne Fleme in Winter Blood in the Spring 2. To pray for the fruits of the earth In the Spring when they are sowne and begin first to grow In Sommer that they may come to due maturity In Autumne for a seasonable haruist to reape and to lay them in And finally in winter that we may vse them temperately and without offending God 3. Because as each quarter of the yeare contayneth three whole monthes so by appointing to each quarter these three dayes of fast we giue vnto God thereby one day of each month in the yeare as the first fruits which are most due to him Wednesday is one of these dayes ordayned for this fast because vpon that day the Scribes and Pharisies did meete in Councell there resolued to put IESVS to death On Friday we fast in memory of the cruell execution of that theire sacrilegious rage And finally on Saturday we also fast in memory of the blessed Virgin and Apostles exceeding great sorrow and griefe during our Sauiour's lying buried in the graue till sunday morning that by his most glorious Resurrection he likewise raised their sad harts to new ioy And by these two dayes abstinence our minds are much better prepared to sanctifie the sunday following as we ought Finally we fast and pray vpon imber dayes thereby to inuocate the grace of the holy Ghost for all such as are in those tymes to take sacred Ordres in the Church that such only may be admitted vnto that holy Sacrament as shall be to Gods glory for the good of soules and for the edification of his deare spouse the holy Catholike Church by the promotion of such worthy persons only whose iust merit may make them deseruing of that sacred Ministrie and to be choosen fitt Pastors and Prelates for that high and dreadfull dignity to haue the charge and gouernment of our so deareby redeemed soules Of our fasting vpon Vigills and Eues YOu haue now seene that the institution both of the fast of Lent and Ember dayes was not without a verie pious and profitable end the next is to shew both the cause and motiue wherefore the Eues or Vigiles were also appointed to be obserued fast For which it is to be noted that they were first ordayned in imitation of our blessed Sauiour his frequent night watchings in prayer â—s we may reade in S. Luke 12. And manie other places of the Gospel and likewise for a better preparation against the ensueing fâ—ast in disposing our minds thereby more fittingly to celebrate the same But afterwards by length of tyme and great increase of Christianity and chiefly by decay of that first primitiue holy spirit amongst the Christians manie great abuses were commited by those night meetings in the Church and in steade of prayer and piety the ruder and deboister sorte did make but gaimesome sportes and iuncatings whereof S. Ambros being aduertised by deuout S. Monica he caused therevpon those Vigiles or night watchings to be changed into fasting dayes thereby the better to prepare both our harts and mindes to holy prayer and purity for the more worthyly celebrating of the ensueing feast which custome the Church hath both approoued and practized euer since Of the Rogation dayes THe Rogation-dayes are so called because vpon those dayes the Church hath ordayned that in publike Processions we sing the Letanies which Litaneia a greeke word doth signifie the same as Rogation or supplication doth in Latine This deuotion of the Letanies or Rogation is a verie antient-custome in the Church as S. Basil witnesseth epist 63. And in the tyme of S. Greg. Thaumaturgus about the yeare 240. that deuotion was in vse though afterward renewed and with fasting and procession adioyned to the Letanies they were more solemnly practised by S. Mamertin Bishop of Vienna in France about the yeare 452. he commanding those afflicted people to ioyne repentant harts and feruent prayers with the intercession of all the blessed Saints to craue Gods Mercy and to free them from that iust punishment of their sinnes by most horrid Earthquakes and by woolfes and other rauanours beastes which came by flockes into their townes and denoured all sortes of people These Rogation dayes appointed to be vpon the 3. dayes immediately before the Ascension of our Lord are called the lesse Rogation because it was ordayned in a lesser and much meaner place as also by a much inferiour Prelate then is the Rogation vpon the day of S. Marke which was appointed by S. Gregory the great and in the most famous Citty of Rome vpon the apparition of an Angell on the topp of Moles Adriani for that occasion now euer since called Castel Angelo there sheathing his sword in testimonie that Gods angry wrath was appeased which had immediately before stroock dead so many thowsands suddainely as they were sneezing or yawning From whence begunn the custome that so soone as anie was hard to sneese all then who were neere runn presently to assist him saying God help or God blesse you as euer since the custome hath continued when any sneese to say God blesse you and also to make the signe of the Crosse vpon our mouthes in yawning as they also did This deuotion of the Letanies with procession and abstinence first institutâ—d vpon the occasions as you haue heard was recommended and commanded also afterward by the holy Church to be generally obserued by all her faithfull children for other good ends and motiues those dayes falling out about the verie season that Armies are then vsually preparing for the field The thunder and lightning is then also most frequent which like Gods fiery darts fly threatning vs ouer our heads The fruits of the earth are then generally in their tender growth and therefore verie subiect by manie seuerall casualities to take much harme Finally it is the tyme that both men and beastes are verie subiect to sicknesse and mortality all which being but the lamentable effects in due punishment of our sinne therefore our pious and carefull Mother the Cath. Church grounded vpon the self same iudgment with S. Paul reprehending the Corinthians of his tyme for prouoking God to anger by their irreuerences and vnworthily communicating the body and blood of our Lord for which he there declares that God seuerely punish't verie manie of them with seuerall sortes of diseases and with death it selfe 1. Cor. 11 therefore I say the holy Church hath great cause to command this deuotion vpon Rogation-dayes by prayer abstinence and Processions to stirr vp her children to penance and to cry for mercy in time and by those Letanies to craue the intercession of all the blessed Saints and Angells vnto God for vs which being the end and only motiue of her ordayning these Rogation-dayes and withall considering both the venerable antiquity and great authority of this deuotion in the Church it might well suffice to stopp our moderne Sectaries from their inueying without all reason against this so holy and deuout a custome
We haue now seen our obligation to obey this iust command of Fast and abstinence as also the manie conuincing motiues to induce vs therevnto for our owne great corporall and spiritual benefit Yet for that our loue vnto flesh and blood is so tenderly feeling euen of conceipted preiudice onely to our bodily health as that vpon the least pretence this wholsome fast must be neglected which notwithstanding is the true food of vertue and the most needfull nourishment to the soule therefore I thought it not vnfitting briefly to recompt to you out of Nicephorus lib. 17. cap. 31. what hapned about eleuen hundred yeares agoe and doth well manifest the religious and great veneration wherewith the zelous Christians of those more happy tymes obserued the holy Fasts In the tyme of Iustinian the Emperour there was so great a dearth as he caused the shambles throughout all the Citty of Constantinople to be opened and flesh to be freely sold vnto all in the second weeke of Lent yet such was the deuotion and zelous piety of the people towards the obseruation of that holy custome and tyme as that there was not one person amongst all that numerous multitude and seuerall sortes of all conditions of people who would make vse of that free and lawfull dispensation so much as once but to tast of the least bitt of flesh during the whole tyme of Lent although so greatly pressed vnto it by such an vrgent necessity O how farr is now our carnall and sensuall age from this great vertue and most laudable Christian temperance we now are glad of anie pretended yea euen of a halfe seeming cause to presse and importune for manie needlesse dispensations wherein neither the spirituall nor yet the corporall Phisitian can well finde anie sufficient probability to warrant theire giuing licence vnto those froward and stubborne children who oftentymes though to their preiudice both of their corporall and spirituall health would neuer be quiet nor pleased but by the gaining their owne froward will which is so verie nice as it cannot endure the least mortification of their owne sensuall and vnruly appetite neither for the loue of God nor for the satisfaction of their innumerable and most grieuous sinnes But the sensuall Sectaries and great enemies of holy Fast will tell you that IESVS-CHRIST himselfe assures vs. Math. 15. that not what entereth into the mouth defileth Man and therefore our fasting is but in vaine If this be so vnderstood I would then know of them from whence it was that our first vnhappy Parents were so fowly defiled and all their posterity in them by their only eating of that forbidden fruit in Paradise They say it was the transgression of Gods command to them which made their eating to be sinfull And we say the verie same in all transgressions of holy Fast and not that the creature which is eaten is in it selfe worse one day then an other but only our action is made sinfull by our disobedience vnto our holy Mother the Cath. Church whom IESVS-CHRIST so expresly commands vs and that vnder so seuere a punishment to obey Math. 18. But this discourse intending only instruction and exhortation to the true humble obedient child of the Church and not disputation with the libertine despisers of what may be a curb vnto their sensuality I will conclude with exhorting you to imitate his diuine Charity in offering vp your harty prayers for the conuersion of these obstinate contemners of the obleiging orders of his beloued spouse who vouchsafed euen to pray for them who were the sacrilegious executioners of that most bitter death which he suffered vpon the Crosse for the saluation of vs all The singular great profit to our soule by ioyning Prayer vnto voluntary Fast one day in each Month for our priuate deuotion and by way of a spirituall Retreate THis is a deuotion practised by many vertuous persons to their great progresse in holy Perfection and therefore I most seriously recommend it vnto you For by thus ending the one Month in repentance for all your former offences you may begin with feruour to amend them in the other The last Saturday in each Month will be most conuenient for this deuotion it being a day of abstinence and auoyds thereby both the trouble of dyet as also of obseruation You hauing made choyce of the day the next is to resolue to sett all worldly busines for that tyme aside and so farr as your present condition will permitt you must be retyred from all companie and conversation which may be occasion to dissipate and distract your minde from true heauenly thoughts withdrawing your selfe by a true spirituall Retreate into the quietest place for your better vnion with God and as to a happy solitude there hart to hart alone to treate with him all your corporall and spirituall necessities This is so great a grace and so singular a mercy which he most fauorably affords you as had it been granted to manie who are now without redemption in Hell they would thereby haue made themselues happy for all Eternity Blesse therefore and adore Gods infinit great goodnesse to you for so gracious a fauour and resolue firmely to make good vse of it by spending that day in thanks-giuing for his so innumerable great benefits of your Creation and Redemption and for so manie powerfull meanes to bring you to that happy end of Blisse for which he made you And endeauouring to employ that day as if it were to be your last dispose your selfe to a preparation required to dye in the happy state of Grace Consecrate that day in honour of the holy retreates which IESVS-CHRIST so frequently vsed to make in prayer and solitude with his heauenly Father and let your comportment and conuersation be as in the diuine presence of God in imitation and adoration also of that great modestie recollection silence and feruent prayer of our said souueraigne Lord. You must not passe the spirituall exercise of this deuout day without the choyce of some fitting subiect for mentall prayer for which and for breuity sake I must referr you to those short but most solid and deuout meditations of that holy Bishop of Geneua in his Introduction to a deuout life part 2. ch 9 of Mans Creation c. or to a meditation vpon the 4. last to witt Death Iudgment Hell and Heauen which may be also a verie fitt and a compleat employment for this day or the like as your ghostly Father is best able to direct you which being seriously and deuoutly pondered they will stirr vp in your soule such affectiōs as may produce the fruit of generous resolutions for your increase in vertue and for vanquishing of your euill habits contracted Besides these Meditations which you must distribute for seuerall tymes of the day you may also make vse of some spirituall lecture out of the Imitation or following of CHRIST out of the Memoriall of Granada or some other spirituall good booke And
may be blest and sanctifi'd by this my true desire and good intention of vnion vnto thyne and theirs and that my life be sacrificed in those sacred flames of diuine loue wherein they haue so happily ended theirs O immaculate Virgin Mother O thou beloued disciple of our Lord and thou o happy and repentant Magdalen yee who had that speciall honour to accompanie my Lord IESVS at his dolorous death and there to assist at the foot of the Crosse whilst therevpon he pay'd the deare ransome of our Redemption vouchsafe yee also to assist me by your powerfull intercession in that last passadge to my Eternity It would be also verie expedient this day to reade the Passion of IESVS-CHRIST and the 17. chapter of S. Iohn which contaynes the last words and the prayers of IESVS-CHRIST before he came to the Crosse as also to reade the prayers of the Church for an agonizing soule for they are verie pious and efficacious Nor doe we know whether at the day of our death we shall be able to make vse of anie such preparation let vs therefore so reade them now as we ought to reade them then and with the selfsame dispositions and affections as if in that last article of our death Lord Iesv for thy great mercy sake grant me this happy grace to consecrate the finall instant of my mortall life to the honour of that sanctifi'd moment wherein thou did'st expire vpon the Crosse and that my last breath may yeald fourth a feruent act of diuine and pure loue of thee which may perseuere with my soule eternally This is sweet Iesv my true harty desire and firme resolution confirme and so strengthen it I beseech thee in holy grace as that by finall perseuerance I may performe it to thy glory and my owne eternall felicity Conclusion 1. Thanke God for your good affections and Resolutions 2. Craue grace to put them in execution Beseech him to pardon your negligence in prayer Pater Aue. Credo The seauenth Meditation Of our particular iudgment at the houre of death Preparation 1. Place your selfe in the presence of God 2. Beseech him to inspire you with his grace 3. Reflect vpon that ioyfull sentence come yee blessed c. And vpon the excessiue horrour of that other Goe yee cursed c. and prepare your selfe in tyme by a good life to auoyde the same Considerations 1. We must consider our selues now as at the point of death and Iesvs-CHRIST as if appearing to vs in quality of our soueraigne Iudge come to pronounce our finall sentence to an eternall life or death without all further appeale Lett vs yeald to him in quality thereof all honour and homage laboring by true loue repentance to renderhim propitious tovs against that dreadfull houre that houre after which no moment more of tyme will euer be giuen vs that deciding houre which will determin vs to ioy or misery for all Eternity O lett vs therefore entertayne our most serious thoughts affections and resolutions herevpon whilst that both tyme and mercy is afforded for the same 2. Consider the immaculate lambe the Saint of Saints and essentiall sanctity it selfe IESVS-CHRIST infinitly farr frō all blemish of sinne yet layde prostrate in a bloody agonie before his heauenly Father in the garden soone after at Pilats feet there charged withall the sinnes of the world becomme the voluntary suerty and the accepted caution for all sinners whatsoeuer And therefore it was that the eternall Father did so seuerely exercise his diuine and rigid iustice vpon that sacred Humanity and made it to vndergoe the iudgment which was due to wicked Man permitting his most innocent and beloued sonne to be condemned to that reproachfull death vpon the Crosse Which iudgment he accepted with most perfect submission to his heauenly Father and ardent loue to Man In honour vnion and adoration whereof here prostrate your selfe as at the feet of IESVS-CHRIST and there acknowledge adore him as the soueraigne Iudge both of Men and Angells without appeale Raise vp your soule to true loue and gratitude by these ensueing Affections or the like Affections and Resolutions O Diuine IESV I honour thee in this thy particular comming to iudge me at the article of my death And I here adore what thy eternall decree shall there dispose of me Enlighten me I beseech thee that I may so discouer the enormity of my sinnes as I may behold them now in the self-same manner as they would appeare to me at the houre of my death to the end I may by true repentance and satisfaction make here my happy peace before I fall into the finall zeale of thy dreadfull iustice when all tyme will be past for anie fauour or mercy I therefore now detest from my very hart and renounce for euer all my finfull offences and at the sacred feet of thy diuine mercy I resolue most willingly to accept what punishment soeuer thy iustice shall ordayne me nor can I hope for anie other meanes whereby to expiate my grieuous sinne but meerely by thy mercy and merits of thy most precious blood O mercifull Redeemer who did'st for my sake permit thy selfe to be ledd bound and in all disgracefull manner to that prophane tribunall of Pilate and there with all malice and scorne to be presented and iudged before him thou being thy selfe the supreame and soueraigne iudge both of the liuing dead Grant I beseech thee that all those indignities suffered for the loue of man obtayning pardon for my sinnes may graciously preserue me from that vnhappy number who shall neither loue nor praise thee during their cursed Eternity And though most vnworthy I be of this blessed effect of thy great mercy yet behold ô God our Protectour and looke vpon the face of thy Christ Psal 83. thy diuine and only begotten Sonne ◠eternall Father being adiuged to that dolorous death for my offence may begg my pardon and therevpon is grounded all my hope and humble confidence O Mother of mercy and faithfull aduocate of all who craue thy powerfull intercession sacred Virgin and Mother of God O all yee blessed Angells and Saints of Paradise vouchsafe yee to intercede for me vnto the most glorious Trinity and offer vp I beseech yee your holy sufferings for his sake in part of satisfaction for my sinne pray yee for me that he dealenot with me according to the rigour of his iustice but rather answerably to the multitude of his infinit mercy to the end that I may loue and praise him with you all world without end Conclusion 1. Thanke God for your good Affections and Resolutions 2. Craue grace to put them in execution 3. Beseech him to pardon your negligences in prayer Pater Aue. Credo The eight Meditation Of the state of our death and buriall Preparation 1. Place your selfe in the presence of God 2. Beseech him to inspire you with his grace 3. Conceiue now your soule and body separated The first to appeare