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
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
leading to Beatitude a worke well deseruing a much better contriner and farr was it truly from my thought to propose this vnto publike view which I iudged vnworthy the presentment to my particular frend for whose priuate vse it was composed but the persuasion of seuerall persons whose iudgments had great power ouer my will in some sorte constrayned me to expose it vnto all vpon that conceiued hope that it would doe good vnto manie You haue therefore here from an vnskilfull hand a rude and vnperfect draught of these good Rules for a vertuous life which I very humbly remitt vnto more able Maisters to be accomplished with their much better coulors of perfection as also to amend both the faults and methode where need shall require And although it cost me some paines to compose this Rule yet to obserue it will re quireso much the more as doing is more difficult then saying But seeing that true Christian Perfection consists not in words but in the reall performance of deeds and is gained by laborious practise much tather then by speculation or by contemplation alone therefore we must with vertuous resolution embrace the paines required to obtaine the blessed end of our Beatitude For one should but in vaine expect to satiate his desire in beholding the curious and delightfull obiects of forraine countries vnlesse he likewise would expose himselfe to the vsuall paines and incommodities required for such a iourney which by a willing and curious minde are most cherefully vndertaken and endured with pleasure and alacrity We see that both the souldier and marchant expose themselues to imminent dangers extreame sufferings in hope of some vaine deluding vanity of humaine honour or for the gaine of some poore temporall reward whereas by incomparable lesse venture and by nothing neare so great paines we are taught by these Christian Rules to pourchace a secure inheritance of eternall Felicity and obseruing the good directions which they giue they will be as an Angell Raphael to preserue vs from manie greater dangers in this perilous Pilgrimage of our present life then was yong Toby in that long dangerous iourney by his Angelicall Guide Tob. 12. You haue here deare Cath. reader a guide presented you for a much more important voyage and though it be not a liuing Angell yet is it warranted by the Lord of Angells Iesus-Christ being grounded vpon his sacred word as also vpon the doctrine of those holy Fathers and Pastors whom he hath commanded vs both to heare and obey as himselfe Luke 10. yea it hath been alwayes practised by his greatest Saints and therefore in following it we cannot erre The Angell Raphael would accept from Tobie neither treasure nor any other recompence in requitall of his paines because then actually enioying the beatificall vision of God he had the full accomplishment of all Beatiude and therefore stood not in need of his help in any thing But I a sinfull wretch and a most vnperfect creature most earnestly begg your prayers in recompence of my paines to the end that I may so guide my owne life actions by these good Rules which I haue proposed vnto others as I may also at last arriue to that Celestiall city of all Blisse Let this deare Catholike Reader be our mutuall prayer in this mortall life that we may celebrate together in the other an eternall Iubile of Ioy with praise and glory to the Father Sonne and Holy Ghost both now and for euermore A TABLE Of the chiefe contents in this Treatise THE first Rule concerning a Pure Intention and Gods Diuine Presence Pag. 17. That the memoty of God Diuine Presence is a maine incitement to vertue and a great curb to all vice pag. 28. The 2. Rule regulating all our actions from our vprising vntill we goe to bedd page 69. A practise before our going to bedd page 87. The 3. Rule for the Exercise of Prayer page 104. Comfort and remedy against inuoluntory distractions in Prayer page 125. The practise of a daily particular examen of Conscience page 245. Concerning the holy Sacraments of Confession and Communion pag. 152. The 4. Rule shewing how we ought to heare Masse page 162. A second compendious manner of hearing Masse for the more vnlearned sorte of people page 235. An answere to two vsuall obiections against the Masse pa. 245. The 5. Rule for the exercise of certaine select vertues most conducing to Christian Perfection pag. 255. A necessary aduertisement for the profitable practise of anie vertue which we desire to obtayne pag. 259. Of Mortification pag. 266. Of Humility pag. 270. Of Conformity to the will of God pag. 278. For the practise of Patience pa. 286. We ought to suffer Persecution and affliction with ioy page 296. Of the loue of our Enemies pag. 311. How Patience may be practised in the occasion of contempt and disesteeme pag. 323. Pious practises for seuerall occasions in the day page 330. How to preuent disquiet of minde when crosses and laborious obligations befall vs and at the death of frends pag. 338. c. Against rash resolutions in hard and d fficult affaires pag. 351. How to make vertuous and true Christian visitts pag. 354. How to entertaine good thoughts when walking abroad pag. 257. What is required of vs for rightly obseruing the Fastes and Feastes of the Church where of vigilles Ember and Rogation dayes pag. 361. c. Of one voluntary dayes fast each month by way of a spirituall Exercise pag. 391. Of the satisfactory worke of Almes pag. 402. Concerning the obseruance of Sundayes and other Feastes pag. 405. Of spirituall lecture pag. 413. Of spirituall sloath and Indeuotion pag. 417. The sixt Rule regulating our Conuersation pag. 421. What conditions are required for a laudable and true Christian Conuersation page 423. The best meanes to obtayne this vertuous Conuersation pag. 429. Ciuill myrth and cheerefull Alacrity are well beseeming true Christian Conuersation pag. 437. The lawfulnesse of moderate recreation in gaming fitting sports And of their abuse pag. 442. What abuses in recreation are to be auoyded pag. 448. Concerning temperance and our comportment at the table pag. 452. Of Detraction Rash-iudgment and Obloquie c. pag. 464. Against Ieering Scoffing and all prophane discourse pag. 473. Of vicious Loquacity and ill gouernment of our tongue pag. 481. Of boasting Ostentation and â—aine-selfe-conceipt pag. 487. Of Contention and Debate pag. 490. Of Anger and Choler pag. 497. Of vaine and affected singularity and curiosity either in dressing or behaueour pag. 505. The vertue of Prudence is most necessary for regulating a true Christian Conuersation pag. 518. Whnt matter or subiect is best for entertayning a vertuous Conuersation and holy discourse pag. 523. The 7. Rule shewing the great necessity to prepare our selues for Death in tyme of health consisting of eight pious and verie profitable Meditations pag. 529. THE FIRST RVLE Shewing both the profit and necessity of a pure intention in all our actions as also the
to be preferr'd before anie other act yea though the conuersion of whole Nations and the eternall Blisse both of Angells and Men should depend therevpon for all that in respect of what concernes the glory of God belongs to an infinitly inferior order and can admit no degree of comparison no the only sacred name of IESVS religiously pronounced by the Iust and in the holy Ghost excells beyond all proportion the valew of the heighest excellency within the bounds of all created nature Wherefore considering now as well the great profit as also the precise necessity of prefixing this holy Intention both to our prayers and to whatsoeuer we doe let vs frequently in the day and at the beginning of all our chiefe actions renew our morning oblation thereof and directing our hart vnto God let vs renounce our owne proper satisfaction and will to vnite it to God's crauing humbly his diuine grace that we neuer doe anie thing contrary therevnto In fine all our thoughts words and deeds must be offered vnto God in vnion honour and adoration and in the spirit Intention and disposition of all the sacred actions of IESVS-CHRIST in whose regard they will be made acceptable and admitted in expiation of sinne Take speciall great heed that no corrupt Intention blast that happy fruit of your actions and be verie wary of the subtile poison of vaine-glory selfe-loue priuate satisfaction which is the ruine destruction of all spirituall profitt in the soule Regard not the sight nor censure of anie Man but consider that only of God who both rewards and punishes not only in this world but also eternally in the other Recall with true sorrow the many lost actions of your life past for want of true Purity of Intention and direct them hereafter in vnion of that diuine Intention whereby our Lord and Sauiour IESVS-CHRIST did honour his heauenly Father in all his actions during the whole course both of his life and death for he being our Originall Prototype diuine Model we ought thereby to frame aur actions and to imitate them the best we can Examine now well by the premisses how farr you haue been faulty for what is past and with harty repentance propose by God's grace to be more carefull for the tyme to come and endeauoring by manie feruent aspirations frequently to offer vp all your actions to God craue humbly his heauenly help that they may be both begunn ended to his greater glory and that you may be sooner struck by death it selfe then consent deliberately to offend his Maiesty by anie grieuous sinne THE SECOND PARTE Of this Rule shewing that the memory of Gods diuine Presence is a maine incitement to vertue and a great curb to all Vice PYrity of Intention can nowaise be better seconded then by the help of this ensuing part of Gods diuine Presence for who well considers that he is the beholder of whatsoeuer we doe as it must needs on the one side encourage exceedingly excite him to direct all his actions to the glory of him who is so bountifull a rewarder so likewise on the other it will no lesse deterr him from offending in his presence who can punish vs both temporally in this world and eternally in the other without all hope of appeale I haue kept thy Commandements c. saith holy Dauid because all my wayes are in thy sight Psal 118. He giues the Presence of God as the true reason meanes by the helpe whereof he kept Gods holy law This was that strong buckler which defended chast Ioseph and Susanna from those dangerous temptations wherewith they were assaulted for much better it is said shee that by not yealding I fall into your hands then that I should sinne in the sight of God Dan. 13. This was the Rule which God himselfe prescribed to holy Abraham as a principall meanes for attayning to heigh Perfection walke before me and be perfect Gen. 17. as if he had said remember I ouersee thee in all things and thy deeds will be perfect The reason hereof is most manifest for as the beholding sight of a seuere Iudge doth most powerfully restrayne vs from offending so on the contrary nothing doth so much encourage and incite the Soldier to generous acts as doth the sight of his King or Generall who can aboundantly reward him And therefore it well appeares how effectuall a meanes this holy practise of Gods diuine Presence now is for the perfect and entire accomplishment of true Christian iustice it deterring vs most powerfully from the great euill of sinne and it as strongly also spurrs vs on to doe good by the practise of vertue which are the two essentiall parts of this holy iustice and are as two wings to the soule whereof if either of them be wanting the other will little auaile her to mount vp to her heauenly Blisse By all which it appeares both how necessary this holy practise is to direct all our actiōs according to the will of God as also how needfull to curbe our vnruly passiōs to moderate the disordered affections of our minde Finally it serues as a seuere and awfull Maister to deterr the boldest sinner from offending him who hath such power not only to inflict all temporall punishment vpon him in this world but also to condemne him both body and soule to the eternall flames of Hell All which being manifest it remaines that I endeauour to declare how this diuine Presence of God may be conceiued by vs and by what meanes it ought to be practised for both which you may obserue that The first good helpe whereby to conceiue the diuine Presence of God is firmely to beleeue with S. Paul that God is not farr from vs for we line we mooue and we are in him Act. 17. Yea we so absolutely subsist by his support as should be withdraw his sustayning hand all creatures would returne to their former nothing from whence he first extracted them so that we are not only inwardly replenished with him but he also encompasseth vs on euery side for both Heauen and Earth are fill'd with thy glory Esa 6. Yea he is more intimately present to vs then is our soule because he is the very essence of our soule there giuing to it not only the operations which it makes in the body but euen the existence and proper being of them both for thou ô Lord do'st all my actions Esa 26. Nor is it I but the grace of God with me saith the Apostle 1. Cor. 15. Where attributing his actions much rather to God's operation in him then to his owne and therefore by good consequence he was there present vnto them as S. Augustin did well conceiue when he so greatly rebuked himselfe for hauing labored to seeke God abroad in his other Creatures whom he so intimately enioy'd within himselfe at home A second good expedient for this holy practise of Gods diuine Presēce is to contemplate his continuall benefitts which as the
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
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
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
confusion so likewise we must be as prudently circumspect in our loue and forbeare to communicate in tyme of frendship what by after disaffection might cause vs to repent In fine true Prudence requires that we so conuerse with all as that we auoyde the danger of all reproach and confusion from either frend or foe for this is a heigh point of true Prudence in so corrupted an Age and wherein frendship is so fickle and verie hard to be found amongst all sorts of men Manie good dictamens of true Christian Prudence for a vertuous Conuersation might her be inserted but breuity obleidges me to conclude them in this one for all the rest that our Conuersation euer tend with a pure Intention to the glory of God to the edification of our neighbour and to the profit of our owne soules in a holy conuersation and Godlinesse saith S. Peter and that it be in Heauen saith S. Paul Phil 3. yet so to be tempered with Prudence as that we carefully auoyde all tedious importunity which may be done by a pleasant cheerefull glancing now and then towards deuotion as fitt occasion may be offered and takeing oportunity from the great variety and different ends and operations of these mortall creatures we may sweetly raise our harts to gratitude and admiration of the eternall Creator both of them and vs. By this meanes God in all things will be honoured as S. Peter commands and we shall imitate the industrious Bee which out of all sorts of flowers extracts that most pure sweet honie for her prouision whereby shee afterwards subsists as also doth a religious soule vpon the happy grace of God which is gained by the practise of those seuerall acts of vertue and is the happy price whereby to pourchace glory in Eternity You haue seene what is required for a true vertuous and Christian Conuersation as also what ought to be auoyded therein It only remaynes for the finall accomplishment of this Rule as also for a further helpe to a vertuous soule desirous to put in practise what is required therin that I here finally shew What matter or subiect may be best for entertayning this vertuous Conuersation and holy discourse FIrst concerning the matter in generall for our Conuersation no immodest nor vnseemely words must fall from our mouth as the Apostle admonisheth Eph. 4. our discourse must be good and profitable to the hearers nor must anie vncleanesse be so much as named as becomes Saints nor foolish talke or scurrility c. Ephes 3. 2. Our discourse must be answerable both to persons tyme and place and ought in all occasions to be good or at least indifferent that by a good intention it may be rectifi'd and made gratefull to God 3. It must be also suteable to the end of our present Cōuersation for it would be great imprudence to make preaching discourses in tyme for ciuill recreation S. Luis and S. Charles Borromeus would permit no studious or serious discourse immediately after meales it being then a tyme to giue some relaxation to the mind by innocent and cheerefull pastyme or talke and to doe otherwise is to mistake the verie end of all honest recreation wherein familiar dialoguelike discourse is only proper and all earnest disputes or ouer serious conferences are verie vnseasonable in that occasion This being first obserued concerning our couersatiō in generall we may now descend to particulars since it is most manifest that Conuersation should tend to perfectiō and to the edification both of our selues and others we ought to frame all our discourse to that end To comply with this obligation we shall find ample subiect in the liues of Saints for they being happily arriued at that secure Port to which we tend it behooues vs to follow their steppes as most secure guides and diligently to informe our selues of the manner of their conuersation and to make it the modell of ours Frequenting good sermons and spirituall lecture will likewise afford plentifull matter to a vertuous soule both for pious and profitable Conuersation Gods various and wonderous workes both in Heauen and Earth for the vse of vngratefull Man may also administer verie ample and full scope at all tymes and occasions to admire and to discourse of his great power and goodnesse Other considerations may be the innumerable miseries incident to the fraile nature of Man the shortnes of his life and the great incertainty of the same The two different Eternities which depend vpon this present fickle and so verie doubtfull a moment What paine and punishment shall follow an ill life and what ioy and reward is reserued for the Iust The negligence amongst the most part of Christians to frame their liues according to Gods commandements the little prouisiō they make for Eternity though that be the one only and necessary thing to which we ought to attend and which so particularly is recommended vnto vs all by IESVS-CHRIST in the person of S. Mary Magdalen Luke 10. The vanity and follie of seekeing with so vehement an application the honours wealth and deceiptfull pleasures of this world for the most vnworthy pourchase whereof many employ their whole tyme thoughts and industry The great hazard and paines to which Soldiers Marchants Courtiers and all worldlings expose themselues for obtayning these vaine and poore vnworthy transitory things The great beauty and pleasure of vertue and the only true solid worth and happines which is to be found in the practise thereof The great deceiptfulnes and misery in seruing vice or our disordenate appetites and vnruly passions The meanes how to attaine to vertue and how to auoyde vice The Diuels great malice and diligence to draw vs to our eternall misery and our good Angels care and continuall helpe to assist vs towards our endlesse Blisse What and how manie soueraigne meanes are prouided vs by God whereby to obtayne that our finall happines which we so shamefully neglect and most sinfully abuse Now from these so manie seuerall heads or the like we may easily gather sufficient matter of good discourse which God will not faile to suggest to a willing soule desirous of his glory and her owne eternall good Yea all our Conuersation may be rendred both pious meritorious and verie profitable nor can wee want conuincing arguments hereby to blesse to adore the infinit goodnesse and great mercy of God as also to condemne our owne ingratitude and sinfull rebellion against so souneraigne a Lord and most louing Redeemer Hitherto concerning Rules whereby to regulate the actions of our life I must now finally conclude with one more which may dispose vs to a happy death This I shall by Gods holy grace endeauour to performe by what shall here be said in THE SEVENTH RVLE Shewing the great necessity to prepare our selues for death in tyme of health with a profitable Exercise by way of a spirituall Retreate seruing for that end THIS is a point so mainely importing vs as but to faile therein