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
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
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
therefore called an impetratory sacrifice Finally we must offer it vp vnto God thereby to conserue and refresh in our minde the memory of the death Passion of IESVS-CHRIST which it doth most liuely represent Luke 22. And for that end expresly the Apostle commands vs to doe it 1. Cor. 11. it being by the vertue only and blessed meritts of the death and Passion of IESVS-CHRIST which are here most liuely represented vnto vs that we can hope to obtayne of the Eternall Father either present grace or future happinesse nor is there anie other name vnder Heauen giuen to men where in we can be saued Act. 4. And how auaileable this holy sacrifice is vnto all such as shall deuoutly frequent the same heare only what the diuine and most deuout Tho. de Kempis saith in his Imitation of CHRIST There is no oblation more worthy saith he no satisfaction greater for the washing away of sinne then to offer vp our selues to God purely with the oblation of the body and blood of IESVS-CHRIST in the Masse and holy Communion chap 7. lib. 4. Now as for the substance and verie Essence of the Masse it was instituted by IESVS-CHRIST at his last supper when by consecrating bread and wyne he conuerted them into his owne true body and blood leauing only the outward formes of these elements which he giuing to his disciples he commanded them to doe what he had done in commemoration of him Luke 22.19 And therefore although the ceremonies and seuerall prayers be added by the Church yet this oblation of our Lords supper or the Masse is a representatiue of that his vnbloody sacrifice and is a propitiatory sacrifice for our sinne in that our louing Redeemer IESVS-CHRIST is there truly offered vpon the Altar by the Priest vnto his Eternall Father And hereby are applyed to our soules the price and souueraigne merits of his most pretious blood which was shed vpon the Crosse in expiation of our sinnes And further this Holy sacrifice truly represents to vs the Passion of IESVS-CHRIST by force of his owne Institution Doe this for a cōmemoration of me Luke 22. All which premisses first supposed for the better vnderstanding of the verity contayned in the diuine mysteries of this blessed Sacrifice I wil now proceed to the aforesaide holy Exercise and shew how we may assist with most profitt Piety at these maiesticall and most diuine Mysteries A needfull aduertisement for makeing right vse of this holy practise of hearing Masse IT is here to be obserued that whilst we assist at this holy sacrifice we ought not to spend our tyme in reading the declarations of the Mysteries as here we finde them sert downe for by perusall and well pondering them at other tymes their practise must be made perfectly knowne and so familiar to vs as that we may accompanie the Priest with some feruent eiaculatory aspirations corresponding to those holy Mysteries successiuely as he goes on in order with them to the end and as God best shall inspire Or else we may vse the same petitions as here we finde them set downe to the same effect reading them verie deliberatly and endeauoring thereby to raise our hart to some short and pious affections and feruent ejaculations for this is the best and most fruitfull way without comparison to assist at this diuine sacrifice and farr surpasseth the vse of all bookes or beades during the tyme thereof A good reflection to be vsed as you goe to the Church or chappel to assist at this holy sacrifice IT being now the tyme to heare Masse represent to your selfe that yow are called to accompanie the blessed Virgin S. Io. Euangelist and holy Magdalen vnto mount Caluary there to assist at that dreadfull sacrifice this being the liuely and true memoriall of the death and Passion of our souueraigne Redeemer IESVS-CHRIST which togeather with the Priest you now are going to offer vpon the Altar vnto his Eternall Father for the whole Catholike Church and as well for your owne necessities as those of all others both liuing and dead for whom chiefly you are bound to pray It is also here right worthy to be obserued that in these-Mysteries of the Masse are truly represented as will plainly appeare to whosoeuer shall but obserue the declarations thereof the whole series order and story from Mans first creation and vnhappie fall togeather with the blessed meanes of his Redemption by our most mercifull Redeemer IESVS-CHRIST whose principall actions throughout his sacred life are here commemorated to vs from his birth to his glorious ascension and till that last dreadfull iudgment day wherein we all must haue our doome and finall sentence vnto Eternity A Reflexion to be vsed whilst the Priest is vesting himselfe and as he goes to the Altar WHilst the Priest puts on his ornaments we may consider how the Eternall sonne of God seemed in some sorte to haue bereaued himselfe of his diuine splendor Maiesty to cloath himselfe with the vile and abiect habit of our mortality Who when he was in the forme of God thought it no robberie himselfe to be equall to God but he abased himselfe taking the forme of a seruant made in the similitude of men and in shape found as man Philip. 2.7 Lett vs beseech him by the sacred meritts of this most humble mysterie of his Incarnation that he will vouchsafe to destroy in vs the old man together with all our vicious habits and create vs anew in him in true sanctity that according to the Apostles command we may put on our Lord IESVS-CHRIST Rom. 13.14 for as manie of you as are babtized in CHRIST haue put on CHRIST Gal. 3.27 The Priest ascending vp to the Altar with that great Crosse vpon the backe of the vestment may renew in vs a liuely memory of that heauie Crosse which our louing Redeemer IESVS-CHRIST did beare vpon his wearied shoulders to mount Caluarie there to pay that deare and painfull ransome for our sinne admire his mostinfinit loue and mercy The interiour and exteriour disposition required to assist fruitfully at this holy sacrifice THe Priest now vested and approaching to the Altar we ought in the first place to procure a right interiour disposition by stirring vp in our harts an actuall sorrow and contrition for all our sinnes renouncing all affection to them hereby purifying our soules from that blemish which might make our deuotion vnpleasing to God and rather a great irreuerence if with an impure hart and stayned soule by anie affected mortall sinne we should presume to offer vp together with the Priest that most pure victime and holy sacrifice We must also conceiue a most humble respect and great interiour reuerence by representing to our selues that souueraigne great nesse goodnesse and sanctity of God there present on the one side and our owne great vnworthinesse ingratitude and most enormous impiety on the other for our little reuerence or deuotion towards those diuine and sacred Mysteries wherein we are
great as we deserue and yet our happinesse in this surpasseth farr all other mortall creatures that by enduring with vertuous Patience this small tēporall contempt we may auoyde the eternall paines which our sinnes haue most iustly deserued and at the selfesame instant also that we endure here this small wordly despise God and his Angells will honour and esteeme vs in Heauen for the same Despise therefore with a true generous courage all momentary vaine glory the deceiptfull esteeme of men seeing that by your vertuous renouncing them you gaine that only true honour and glory in the sight of God which only is right worthy of esteeme But to be yet further encouraged and with a more powerfull motiue to be patient in the greatest contempt you may please but to cast the eyes of your consideration vpon the whole life of our glorious Redeemer IESVS-CHRIST and there you shall finde that from his birth in the manger vntill his death vpon the reproachfull Crosse he was in a continuall state of abiection there suffering contempt and disdaine Yea ioy being proposed vnto him he sustayned the Crosse contemning confusion Heb. 12 and the kingly Prophet tells vs that he was a reproach of Men and the verie outcast of the people ps 21. he was dispised and the most abiect of men saith Esa 55. Yea so farr he permitted himselfe to be contemned and vilif'd by his vngratefull creatures that a most facinerous Barabbas should be preferred before him and be esteemed much more worthy to liue then he Mark 15. But you will say notwithstanding that contempt and scorne are pills of a verie rough operation I cannot deny it yet as their effect is exceeding profitable so also their operation may be made both verie gentle and easie by mixing them with a serious ponderation of the great folly in all wordly esteeme and of the vaine praise and opinion of Men calling but to minde how soone both he that prayseth and who is praysed and most flattered by him as likewise who dispraiseth who is dispraised and dispised shall be equally reduced to contēptible dust and how soone they are all to be presented before that dreadfull Throne of God where sinfull malice shall be struck starke dumbe for euer whilst happie Patiēce will be honoured and rewarded for all Eternity All which but well considered would free vs from the vsuall great repugnance which we haue to swallow downe the mentioned pills of scorne or iniury yea it would enable vs verie much to suppresse our vnruly nature and not to looke with an angry eye nor to vse any exasperating words to them who haue dispised vs but to shew much rather all courteous ciuility and in true Charity to pray for them I haue now here proposed to you the practise of such vertues as I conceiued most necessary for a vertuous soule aspiring to perfection I know one may expect I should haue spoke of manie more Yet these contayning the actiue parte of that Christian duty to which we are most obleiged I conceiue it sufficient to comply with my designe of a practicall Rule and leauing the more speculatiue vertues to be perused in longer treatises I will now proceede with the shortest methode I can to THE SECOND PARTE Of this Fifth Rule contayning pious practises for seuerall occasions in the day THE malice of our Ghostly Enemie is so great to preuent vs of the happy end of our beatitude as he setts his trapps in all occasions to draw vs into sinne and therefore to be the better able to auoyde the danger of his temptations of our owne great frailty in the most obuious occasions which occur it will be needfull to gaine by much practise the good habits of pious eiaculations and eleuations of our hart vnto God And because there is no moment of the day wherein we stand not in need of diuine helpe so we ought by this frequent meanes to dart vp our harts with much feruour sometymes to praise his goodnesse then to admire his greatnesse after that to demaund humble pardon for our sinnes or grace to subdue our temptations and to leade a more vertuous life saying with a feruent zeale in occasion of some vaine glory O Maiesty most sublime who wast so lowly humbled for my sake vouchsafe me true Humility of hart and rightly to know my selfe At the beginning of anie principall action direct briefly your intention and hart vnto God saying within your selfe It is for thy loue and honour my deare Lord that I doe this grant me thy grace that I offend the not thereby So soone as you perceiue your selfe assaulted with anie dangerous temptation or in occasion of sinne make the signe of the holy Crosse vpon your hart in token that you humbly craue Gods helpe and that you disauow the sinne or say Lord I suffer violence answer for me Isa 38. Or the like calling earnestly to God for helpe In occasion of impatience O most patient IESV when shall I by thy holy example reioyce in suffering iniuries and contempt for thee In temptation to couetousnesse O treasure Eternall when shall I imitate thy holy pouerty In temptation to Reuenge O most mild IESV who so meekely forgiuest all thy Enemies when shall I by thy diuine Example forgiue the small iniuries which are done against me and rendring good for euill shall pray for my persecutours To demand Charity and other needfull vertues O grant me grace Lord IESV to make me feruent in thy loue patient in aduersity constant in well doing deuout in thy seruice and to be in all things conformable vnto thy most holy will At your going out of dores first purifiing your intention as formerly and keeping Gods diuine presence before your eyes and eleuating your hart vnto him say Shew me o Lord thy wayes and direct me in thy pathe guide my steppes according to thy word to the end that noiniustice may rule ouer me Make perfect my goings in thy path Psal 118. These and such like holy aspirations darted feruourously from a deuout and louing hart doe make our actions verie gratefull vnto God and doe briefly eleuate our hart and minde to him as meditation doth it at large When we are importunely interrupted at our prayers or in anie other good action HIs deuotion or good action is neuer hindred who regards but Gods diuine order and Prouidence which disposeth of all for our greatest good therefore as we ought patiently to suffer interiour distractious so also we must endure the exteriour we may not put our selues in occasion of such distractions but if they happen we must then receiue them as ordayned by God with all quiet Humility and then although it chance that they shall interrupt vs yet Gods order and diuine disposition is not interrupted thereby in vs but much rather is fulfilled therein if we be but faithfull and patient This is the richest and greatest secret of a spirituall life and the truest Paradise vpon Earth for
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
prime and principall cause he communicates to vs by the instrumentall meanes of his other creatures as light by the Sunne heate by the fire nourishment by our food respiration by the ayre all the rest both corporall spirituall benefitts which as by conueying conduits we receiue frō his owne bountifull hand as the same S. Augustin did likewise acknowledge when giuing his immediate thankes vnto God for that first nourishment which his diuine goodnesse had so prouidently conueyed to him by those tender breastes of his louing Nource And therefore with this B. St. due gratitude also exacts of vs to keepe the eye of our soule vpon so continuall a Benefactor who principally workes with his creatures all the good we receiue by thē though not to be perceiued by our corporall eyes no more then we can behold either our soule or the ayre both which notwithstanding be reall true substances are actually present with vs for otherwise we could neither act nor liue Thirdly for the more easie comprehending both the manner and reality of Gods diuine Presence some fitly resemble it to the beames of a bright shining sunne vpō a cleare transparēt christall wherein nothing on anie side either within nor without is hidden from the eye yea the least mote or stayne within the secret'st part of it appeares as cleare as doth the exteriour out-side of the same In like condition are all creatures whatsoeuer in respect of God to whom the darkest profoundest corners within the bowels of the Earth the most secret thoughts of our minde consciences lye as open as doth the shinning sunne which though it may iustly giue subiect of great terrour to the wicked yet the vertuous soule may much reioyce to be continually in the vew of so louing a Father and of so powerfully a protecting Lord. We being now sufficiently assured of this diuine Presence whereof Faith permitts vs not to doubt I will here also briefly endeauour to shew what profit may be drawne from this certaine treuth which ought greatly to ioy a good Christian hart to haue for eye-witnesse of all we doe that souueraigne Lord who beholding both our thoughts words deeds rewards the least of them eternally it being done for his sake for this vndoubtedly must strongly incite a gratefull hart to aspirations both of loue gratitude as also to feare reuerence whereby the vertuous soule vnites her selfe more closely to his sacred Presence and laboring thus to gaine a holy habit of this diuine exercise shee breathes fourth feruent and affectionate eiaculations as fiery darts cast vp vnto God from an enamoured soule inflamed with loue which craues without art yet with an ardent desire and tender feeling with the Kingly Prophet sometymes for pardon of her sinnes and for grace to amend sometymes to be freed from a predominant vice from some euill habit or vnruly Passion sometymes to obtayne such vertues as may make her most gratefull to God sometymes by blessing praising and adoring his diuine goodnesse when abroad in the fields orgardens shee beholds the Sunne the Elements the great fabrick of this world or anie other creature either of Heauen or Earth which that Almighty Creator hath made for the vse of Man Finally by raising her hart vnto God in producing holyacts of feruēt loue of detestation of sinne of profound Humility of perfect Conformity of willing Patience to conclude by such other acts of vertue as occasion and diuine inspiration may best suggest for by this good meanes the soule preserues her selfe in a continuall practise of Gods heauenly Presence shee greatly preuents the worst temptations of her ghostly enemie by thus gaining a holy habit of God's diuine Presence with ioy and great ease shee obtaynes holy grace to practise such vertues as be most needfull for her perfection in his diuine seruice and shee worketh her eternall saluation thereby But to reduce this so important a point to an easie and verie profitable practise it is here first to be obserued that the chiefest difficulty in this holy Exercise consists in the beginning and verie first practise thereof and therefore to gaine facility in practising the liuely memory of God's diuine Presence your first endeauour must be to haue both a good will and true desire to obtaine it for a holy desire is both assisted by grace and is also a powerfull spurr to nature for the vsing all fitting endeauour to obtaine what is desired 2. We must craue it of God by very harty and earnest prayer as being a perfect guift descending from the Father of lights from which holy fountaine we must expect it much rather then from anie humaine art or industry But I must not omit here to giue you as a most necessary aduertisment that you begin to practise this holy Exercise gently and by degrees with all prudent moderation First calling Gods Presence to mind at each striking of the clock then after endeauour the same at the beginning and end of all your chiefest actions for by often iterated acts habits are begotten and this Exercise which at first semed teadious and difficult by perseuerance and practise becomes both pleasing and verie easie to be renewed in all the rest of your actions God being euer present in all places and therefore most easie to be found It is also to be obserued that some by intemperate feruour exceeding in this holy Exercise the due limitts of discretion and strayning the faculty of their imagination aboue it's power by striuing actually to exercise a continuall Presence of God they much weaken the head and render themselues thereby vnprofitable for other duties of obligation which is a most conuincing argument that it proceeds not from the Spirit of God that being truly gentle and sweet wisd 10. And leadeth none to such immoderate extremities which are but the effects of our owne satisfaction and not of the true loue of God which is neuer to be found destitute of solid true wisdome and Prudence You haue now here seene both how necessary and verie profitable this holy Exercise of Gods diuine Presence is for all such as aspire to Christian Perfection It remaines that I conclude this Rule by shewing briefly what exceeding great harme the neglect thereof doth cause both to body soule it being most certaine and manifest that as the memory of Gods diuine Presence mainely deterres vs from sinne so likewise the neglect thereof is most truly accompted the very source fountaine of all impiety for God is not before the eyes of the wicked saith the holy King and therefore all their wayes are defiled with sinne Psal 10. For from hence proceeds their booldnesse temerity in offending him To this the Prophet Ezechiel attributes the enormous wickednesse of Hierusalem and for the selfsame reason a sinner is most truly qualifi'd by the holy Ghost a Foole because in his heart he saith there is no God Psal 52. That publike sinner Thais being happily strucke
in verie manie things which he will not grant vs but by constant perseuerance and long demaund thereby the more to exercise our humility as also to make his gracious guifts to bee the more esteemed by vs. In fine the qualities and due properties accompanying true holy and fruitfull prayer are these Respect Attention Feruency Faith Hope Charity Resignation and constant perseuerance in the greatest barreness and sterility of all Deuotion yea should we be as it were ouerwhelmed with great distractioÌ„s dissipatioÌ„s of the minde wherin perchaunce the vertuous soule may greatly be afflicted through feare of offeÌ„ding whereas by her patient suffering holy conformity shee becomes more gratefull vnto God then by the most feruent praier bedewed with many teares of verie sensible and tender deuotion for in that our nature receiues both solace and reward but by holie patience and fidelitie in seruing God in that insipid drinesse and want of all sensible consolation shee serues him for pure loue and much more generously it being without all present recompence But now for the better comfort and direction also of the timerous soule desirous to performe her faithful duty to God I conceiue it verie requisite here to add this ensuing aduertisement Concerning comfort in inuoluntary distractions in Prayer and the remedy against them For the comfort of such as are afflicted with importunate and inuoluntary distractions in Prayer S. Basil assures vs that God is only offended by such as be volunluntary with sufficient aduertisement and consent staying wittingly and on set purpose in such distractions in our prayer which is indeed sinfull irreuerence and disrespect to Gods diuine presence to which they pretended to approach by Prayer And therefore according to S. Chrysostome vnto such we may iustly say How canst thou expect that God should heare or harken vnto thee seeing that thou dost not harken vnto thy selfe But if vsing our best endeauour to resist such euill distractions they yet returne and that through our naturall infirmity we remaine wholy distracted voide of all actuall attention in our praier God is not offended thereby but mooued much rather to compassion he well knowing our infirmity and the great frailty of humaine nature For as a louing Father compassionateth the naturall maladies of his children much more tender is our Heauenly Father to all such as loue and serue him for he well knows of what fraile mettle we are made Psal 108. and therefore he will not be angry in seeing vs fall into those our naturall miseries and imperfections against our will which we striuing to resist they are but as a combat to cause vs much merit to make our praier so much the more gratefull by how much wee suffered therein with holy Patience those troublesome disttactions whereby Almighty God made tryal of our fidelity for we make a most excellent Prayer when wee offer to God the amorous affections of our loue with actuall sufferance for his sake of those things which much displease vs yea then it best appeares that we truly loue him for his owne sake and not for his comforts and spirituall gusts which he often communicats at other times and the happy soule which in this sort shall rise humbly froÌ„ her prayers yea though euen ouerwhelmed with such inuoluntary distractioÌ„s shee may rejoice and be greatly coÌ„forted for hauing made to God so gratefull a prayer and more profitable also peraduenture then it would haue been without the least distraction God being greatly delighted with an humble and resigned will and of this we may make some little iudgmeÌ„t by the practise of a charitable person who by the humble and modest perseuerance of a poore quiet beggar expecting his almes is powerfully moued to releeue him And now although by this the timorours soule may be comforted in all her importante inuoluntary distractions in praier yet I will not omit to giue this one good remedy more by a feruent ejaculation composed in this manner out of the very words of that great Maister of spirituallity blessed Auila which the troubled soule as prostrate at the feet of IESVS-CHRIST may rehearse My Souueraine deare Lord so farr as this my greatest sterility and distracted minde proceeds from any fault and negligence of mine I am hartely sorry for giuing the occasion thereof but if it hath been thy diuine pleasure to permit them for due punishment of my sinne I most willingly receiue them as a most fauorable chastisement from thy most holy hand only grant me thy grace sweet IESVS I beseech thee that I nowaise offende thee thereby nor be depriued of the holy fruit of my praier Say this from a sincere louing hart doubt not but by your patience Humility and Resignation perseuering the best you can in holy prayer you shal receaue both profit and consolation nor will you loose your reward which he hath promissed to all them who vse diligence and their best endeauour to deserue it Dart vp your hart vnto God and say to him in milde and humble cofidence Iesu the Sonne of Dauid haue mercy on me Mark 10. knock your breast and in the repentant spirit of the humble Publican say God be mercifull to me a most wretched sinner that I am doe therefore most iustly experieÌ„ce that my soule is like drie and barren earth before thee without one drop of the water of deuotion where with to moisten it Psal 142. And finally in vnion of that great dereliction which our deare Redeemer suffered vpon the Crosse cry also out with him for heauenly succour My God my God why hast thou forsaken me Math 27. And if after all this peraduenture you finde â—o remedie nor anie increase of feruour in your soule be then no further troubled but faithfully continue your accustomed praier the best you can with a quiet and peaceable minde in all true humilitie accompting it sufficieÌ„t happines for you to be admitted to the presence of the highest Majestie there freelie to propose your chiefe necessities and to be both heard and looked vpon by him although he speake not to you then with such familiar conuersation as you desire that being a fauour not granted to all but to such and at such times as is best pleasing to himselfe Finally let these distractions in prayer be neuer so importunate and this spirituall desolation neuer so anxious yea although we should conceiue probably that they proceeded from our owne sinfull negligence and infidelity yet we must not disquiet our hart for them but we ought rather with true humble patience to receiue them as due punishment of our former sinne for by so doing we may be certainly assured in the great mercy of God that he will turne all to our greater good supposing that wee faithfully obserue these three following things First that we take occasion thence to humble our selues the more Secondly that no trouble nor deiection caused thereby driue vs from the practise of our accustomed and
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
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
heretikes that they may be speedily conuerted from there sinne frō all impiety to a true vertuous life in the profession obseruatiō of thy most holy law And here once more ô most louing powerfull God we doe earnestly implore the speedy conuersion of our owne most deplorable country IESV grāt it for thy most bitter Passiōs sake O glorious Queene of Heauen and gracious Mother of God England for its peculiar deuotion towards thee was once iustly called thy Dowrie O interpose thy powerfull intercession most sacred Virgin to obtaine that thy due right and it s long lost greatest happinesse At the Post-Communion The Declaration THe Post-Communion signifies to vs the songs of eternall ioy made by the heauenly Choristers for the glorious Tryumph of our Sauiour ouer death Here send fourth from a gratefull hart your feruent eiaculation also of ioy and with an humble desire preferr The petition GRant vs efficacious grace o Lord so to conquer sinne in this world that we may enioy a victorious crowne of euerlasting glory in the other Amen At the next Dominus vobiscum The Declaration THis Dominus vobiscum signifies to vs that though our Blessed Sauiour be corporally ascended into Heauen yet by his faithfull promisse we are assured of the continuance of his most true and reall presence with his beloued spouse the holy Church sacramentally in the blessed Eucharist euen to the end of the world Math. 28.20 For which in gratefull thankefullnes say The petition IRender thee most humble thankes ô deare Redeemer IESV for all the gracious visits which thou hast pleased of thy meere goodnesse to make to my poore sinfull soule in this diuine Sacrament of thy most precious body and blood I most humbly craue thy heauenly grace so to adorne it with Charity with Humility with Patience and with such feruent deuotion against my next Communion as that it may thereby be made a gratefull guest at thy diuine banquet Amen At the latter Collect. The Declaration AT this last prayer or collect we must giue humble and harty thankes to the glorious Trinity for the innumerable great benefitts which we haue receiued and most particularly for hauing vouchsafed to make vs partakers of this diuine sacrifice whereby are most graciously applyed vnto vs all the merits of the life death and bitter Passion of IESVS-CHRIST if by sinne or want of due disposition we our selues be not the hinderance thereof which to auoyde begg humbly his grace and say with a religious hart The petition O Almighty and mercifull Father vouchsafe me grace that in due gratitude for all thy innumerable benefitts I may neuer by deliberate consent offend thee anie more Let this propitious sacrifice of the most precious body and blood of my deare Redeemer both obtayne pardon for what is past and so strenghten me hereafter that what on my part hath been truly purposed for thy honour may be faithfully accomplished to my owne soules health through the same Lord IESVS-CHRIST thy beloued Sonne who liueth with thee in vnity of the Holy Ghost world without end Amen At the last Dominus vobiscum The Declaration THis last Dominus vobiscum puts vs in minde of the dreadfull sound of the last trumpet when our soueraine Lord shall came in the end of the world to iudge both the quick and the dead by a finall sentence for all Eternity The petition GRant me Lord IESV I beseech thee with that blessed Saint and Doctor of the Church holy S. Hierome so liuely a feare and cōtinuall a memory of this dreadfull summons to that last iudgment day as by this wholsome feare I now auoyding sinne may not then apprehend that dreadfull iudgmēt Vouchsafe me in all my actions a continuall remembrance of the fower last things whereby I auoyding to offend thee this feare is also taken away At the Ite Missa est The Declaration AFter the conclusion of all these holy Mysteries of the Eternall Sonne of God the Priest turneth towards the people and hauing saluted them with the last Dominus vobiscum he pronounceth the Ite Missa est whereby he puts vs in minde of the most dreadfull sentence which our Lord and soueraigne iudge IESVS-CHRIST shall thunder out against the damned at that last iudgment in those fearefull words of S. Mat. 24. Goe yee cursed into euerlasting fire c. Craue humbly Gods grace to preserue and exempt you from that vnhappy number and say The petition LOrd giue me grace to practise vertue and to auoy de all deadely sinne that only and most vnhappy barr against Beatitude Vouchsafe me deare IESV true finall Repentance that so I may be deliuered from all feare of that dreadfull summons to my last Doome Amen Of the last Benediction The Declaration HEre contrariwise at this last Benediction which immediately follows you must call to minde that other most ioyfull sentence to be pronounced there by the selfesame Iudge vnto all the thrice happie elect Come yee blessed of my Father possesse yee the Kingdome prepared for you from all Eternity c. Math. 24. whereof to be partaker say in the spirit of humble hope and confidence in the sole meritts of IESVS-CHRIST The petition GRant me my most mercifull Redeemer I beseech thee that by thy heauenly grace my life and preparation to this fearefull and generall iudgment may be such as by that sentence of come yee blessed c. I may be called to the right hand with those thy glorious Elect to partake with them of that Beatitude which neuer shall haue end Of S. John his Gospel The Declaration THis holy Gospel recompts to vs the eternall birth of the diuine word that second Person of the most Blessed Trinity together with the highest and most secret Mysteries of his Diuinity shewing also to vs that in consequence of that forementioned Benediction we are to enter into his heauenly Paradise there to know blesse and enioy those sacred and all beatiyfing Mysteries for euer and euer to which ardently aspiring you may say The petition O Most louing and mercifull Redeemer I finally beseech thee as well for all here present as also for all those in particular for whom I haue promissed am most obliged to pray that by the beatificall vision of thy Diuinity and by the most glorious sight of thy blessed Humanity both so plainly mentioned tovs in that aforesaid diuine Gospel of S. Iohn we may in that Celestiall Hierusalem and in the companie of all those heauenly spirits and happie Elect praise adore and glorifie that most sacred Trinity three diuine Persons and one onely God for all Eternity Amen Here ends this present Exercise vpon the holy Masse which if perchaunce it may seeme too prolix for the practise of diuers persons I shall here add a much more easy and compendious manner of assisting at this holy sacrifice and more suteable perchaunce to their deuotion then is the other way for the more learned sorte Choose therefore deare Cath.
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
himselfe at that his last supper and by his Apostles Disciples and their successors euer after according to his command as you haue seen And therefore we must either deny IESVS-CHRIST euer to haue pronounced those operatiue words of consecration this is my body c. which would be to giue the lye to S. Paul and to all the other Euangelists or else be forced to confesse that our blessed Sauiour said Masse by consecrating offering and eating that holy sacrifice therein as he commanded his Apostles Disciples and their successors to doe the same and as it is still daily done by the ministry of his true and rightly ordered Priests whereby the life the death and sacred Passion of IESVS CHRIST is deuoutly represented vnto vs as hath been declared with as much breuity as I could The great fruit which is to be gained by assisting deuoutly at this diuine sacrifice IF we beleeue S. Greg. the great S. Tho. of Aquin. S. Antoninus S. Bede and other worthy Authors we are assured by them of manie gracious great fauours obtayned by the deuout and reuerent oblation of this most holy sacrifice both for the liuing and dead and amongst others not only a most gracious remission of manie veniall sinnes but also Gods powerfull preseruation both from the occasions of euill and from manie misfortunes as well temporall as spirituall and which farr exceedeth all the rest our soules become replenished with much more grace and appeare more beautifull and farr more pleasing to God by reason of those vertuous actes which by his diuine helpe it had the happinesse there to produce An answere to two vsuall obiections against the Masse I Will conclude this holy Exercise in answering those two vsuall obiections which most trouble the more vnlearned sorte First that it is not said in the vulgar language but in Latine which most doe not vnderstand And secondly that the Priest pronounceth also some parte of it so secretly to himselfe as they cannot heare what he saith To the first this answere might suffice that those three holy languages Hebrewe Greeke and Latine hauing been sanctified by that sacred title vpon the holy Crosse we may well presume that they remayned euer after more gratefull to God more venerable both to Angels and Men much more dreadfull doubtlesse to the Diuell our mortall and ghostly enemie then anie other and therefore who can iustly blame our holy and prudent Mother the Cath Church inspired by the holy Ghost to teach her beloued children to praise and glorifie this our deare Redeemer IESVS-CHRIST in her chiefest facrifice and seruice in a language which had serued at his sacred Passion to publish his glorious triumph vpon the Crosse and there to declare him to the full view of the world that he was IESVS NAZARENVS REX IVDAEORVM John 19. Secondly I answere that since the Latine Church was founded by the Apostles it hath euer vsed this tongue both for the holy Scripture and her lyturgies and therefore we may iustly conceiue her too ancient and our aduersaries ouer yoong to teach this our venerable and so aged Mother now to begin to speake this hauing been the ancient language in England as S. Bede doth auouch at the verie first plantation of Christianity amongst the English Nation and therefore by good consequence this practise of saying Masse in the latine tongue must needs at least be full as ancient as their Christendoome Thirdly euen reason it selfe makes it manifest that as God himselfe is one and euer the same immutable and his Church vniuersall and most truly Catholike and not of one Nation but of all so also ought his diuine and publike seruice to be performed in one generall immutable and vniuersall tongue and not in a vulgar which is not understood perchaunce two hundred miles in length and which euery age is verie subiect to alter whereas the Latine tongue is generall ouer Christendoome and is now the verie same that it was in Cicero his tyme aboue seauenteen hundred yeares a goe Fourthly should this the publike seruice of the Church be said in euery vulgar language few Priests would be able to exercise that function out of their owne natiue Cuntry as Ministers must needs confesse who trauaile into other Kingdomes although it be where there owne religion may be professed as they pretend and therefore thy must of necessity be silent abroad or stay at home whereas Catholike Priests serue God after the selffame manner in euery place and all people in all countries whatsoeuer find the Catholike seruice to be the same and well know how to serue God thereby Moreouer it is most worthy of note that euen the Iewes Grecians Abissins and Russians vse one of these three holy languages Hebrew Greek or Latine and none of them employ their present vulgar tongue for the publick seruice of their Church nether are the holy Scriptures written therein yea Actes 15.21 We reade that euerie saturday the Iewes in their Synagogue did reade the holy Scripture to the People in the Hebrew tongue as all confesse which was much differeÌ„t from their vulgar and yet our blessed Sauiour found no fault with them for it And whereas they obiect that by our seruice in Latine we receiâ—e neither edification nor yet instruction for good life I answere that experience giues all the world a fufficient proofe that our Forefathers were as wise and deuout to God as faithfull and charitable to their neighbours as obseruant of Gods lawes that seruants were as true children as obedient Magistrates as iust and Christians as likely to be saued as in anie sect of theirs which pretendes to the greatest purity and best reforme And though it be not denyed to be both conuenient and verie laudable also for particular people to say their prayers in the knowne and vulgar tongue yet the Priest who is the publike Minister of the Church and offereth vp to God the publike prayer and sacrifice for the whole vniuersall Church he likewise ought to vse a generall and vniuersall tongue as most common to all for whome he prayes and offers sacrifice but it is nowayes needfull that all the common People should vnderstand that tongue it being the Priest not they who prayeth in the person of all the rest to God who vnderstandeth all tongues a like And therefore I will say no more of this but conclude with S. Aug. that to dispute or call in question those things which are generally obserued in the Church is a most insolent madnesse Epis 118. c. 5. Now to their second cauill against the Priest his praying in a secret and low voyce at some certaine places of the diuine seruice whereby they thinke themselues depriued of much edification which they conceiue they might receiue by hearing saying those prayers together with the Priest I answere that our Aduersaries migh easily discharge their troubled minds from this needlesse scruple would they but please to informe themselues by our writers who treate vpon the
be pleased to orday ne This makes vp a strong chayne of these three holy linkes of a triple vertue whereby all our vnruly and disordered passions may be fast bound in due subiection both to true reason and pietie But to speake now here of the proper fruits of holy Patience in particular as before I haue of the other two it may be first obserued that patience is as a needfull barr and shuts vp the dore against manie sinnes for by moderating the griefe and great trouble of minde it quencheth hatred and preuents both anger and desire of reuenge by which are let in a multitude of pernicious vices and with much reason it is said by S. Gregory to be the wide gate to let in the great sinnes of rancor and wrath of iniuries imprecations maledictions blasphemies indignations murthers and the like greate euills which are vsually harboured in a hart oppressed with impatience bitternesse and griefe all which being first taken away by the holy vertue of patience the soule is left in much quiet and is also thereby enabled to produce true vertuous and perfect operations And for this respect some not vnfitly call Patience the preseruer of vertues for the same being disquieted vertue cannot rightly exercise her functions no nor doe any thing well and therefore shee hath great need of Patience to keepe Reason free and the minde exempt from all Passion for hereby we are disposed to suffer in quiet peace all such afflictions as shall befall vs and to take them in good parte It also greatly moderates that hurtfull passion of sorrow and melancholy an humour aboue all the rest exceeding dangerous and hurtfull both to body and soule vnlesse they be defended by that strong buckler of Patience from the continuall great oppressions of this vicious and dangerous Passion And therefore though all vertues be verie requisite yet Patience is most absolutely necessary for our complying with the will of God and for sauing our soules as the Apostle tells vs Heb. 10. and the reason is for that our life is so replenished with miseries that without this needfull defence of holy Patience we shall neuer obtayne the crowne of victory but in your patience you shall possesse your soules Luke 21. As that holy man well vnderstood who being much vrged to gett some certaine rude persons to be seuerely punished for hauing mocked and much abused him he answered with a smiling and pleasant countenance no no let them doe so still to me said he for they doe but helpe me to get Heauen by the practise of holy patience This was a vertuous and true humble man for who is humble is vndoubtedly patient because he esteemes himselfe deseruing of the euill which he suffereth yea and of farr greater also And if we would but search out the true cause of our impatience and ascende but to the source and true origin we should finde that it proceeds from meere pride and selfe esteeme and this made the holy Bishop of Geneua to aduise vs that we should complaine the least we could of wrongs because saith this excellent man for the most part it is verte true that who complains doth sinne he meanes for want of Patience and Humility for where these vertues are found there is no complaint neither for sicknesse losse nor iniury for their Patience is inuincible in all sortes of afflictions and Humility iudging all to be but answerable to their desert they rather reioyce to pay here their debt hoping to haue thereby the lesse accompt for the future And certainly much truer perfection there is in suffering cheerefully our crosses and contradictions for the loue of God and with a conformable hart to his blessed will in the tyme of our temporall or spirituall affliction then in the most sensible comforts of deuotion by either raptures or extasies in the tyme of prosperity and consolation And to this purpose that holy Father and learned Doctor of the Church great S. Gregory saith that he fare preferrs the vertue of a patient man before that of working miracles and his ground for it is euident because it is the verie fruit it selfe of the heighest vertue Charity which saith S. Paul cor 13. it patient is benigne Charity enuieth not c. is not prouoked to anger thinketh not euill c. Jt suffereth all things and that in good parte for the loue of God This diuine loue makes the practise of Patience both easie and verie pleasing gladly therefore will I glory in my infirmity that the power of God may dwell in me For the which cause saith the same Apostle I please myselfe in infirmities in contumelies in necessities in persecution in distresses for CHRIST Thus blessed S. Paul 2. Cor. 12. Shewing vs how Patience for the loue of God makes all sufferings and afflictions whatsoeuer to be the true obiects of great comfort and ioy All this is clearely verifi'd in the life of that illustrious Virgin blessed Saint Margaret daughter to the King of Hungary and a true mirrour of all religious perfection who grounding the vertue of Patience vpon true Humility and that vpon the loue of God this noble Virgin and most humble seruant of IESVS-CHRIST did often weepe was most troubled in her minde because shee found no practise for the vertue of Patience wherein notwithstanding shee well perceiued her religious Sisters to be frequently exercised by strong contradictions to flesh and blood whereas shee found herselfe incapable to be that wayes mortifi'd And the cause is verie manifest for who desires nothing but purely the will of God is alwayes content with whatsoeuer shall happen But yet for the more facilitating this practise of holy Patience as well against contempt and iniuries as in all other crosses and troubelsome accidents which may befall vs I must here recommend to your serious consideration these ensuing motiues and conuincing reasons for that end First that whatsoeuer is in this world most displeasing and troublesome is nothing to a true vertuous and generous hart which rather is glad of occasions for sufferance thereby to giue proofe of his foundation in vertue and of fidelity to his heauenly Captaine IESVS-CHRIST Secondly consider that these troubles doe not happen to vs but by the particular Prouidence of God for his glory and our greater good and that he is a spectator how we play our partes for that crowne which is only to be got by lawfull fight 2. Tim. 2. Thirdly consider that there is nothing in this world to be endured which our sinnes haue not iustly deserued and that all put togeather which can be inflicted vpon vs in this world is but a shadow in comparison of the paines of Hell or Purgatory which yet by patient sufferance here may be auoyded euerlasting glory gayned Looke not therefore with an angry hart vpon such as shall cause you anie trouble or paine but much rather esteeme them as truly they are those who doe you the truest good and who afford you
you the interlacing it with these the richest iewels of Charity which are likewise to be gathered in the garden of a vertuous soule by each act of the loue of our enemie produced originally from the true Ioue of God and are the purest most eleuated acts of Charity aboue all others as I am verie confident that you will plainely perceiue by the ensving discourse Of the loue of our enemies the second parte of this proposed Exercise of Patience OVr most mercifull and louing Redeemer in his sacred Gospel Math. 5. doth not only recommend to vs the loue of our Enemies but expresly commands it saith S. Augustin serm 59. de temp and therefore it is a duty properly belonging to a Christian to loue his Enemie This our Diuine Sauiour IESVS hath taught vs both by word and example and by the whole practise of his blessed life which was a continuall exercise of loue and doing good for euill as also was his death the soueraigne sacrifice in expiation of their sinne and to giue the happiest life to them who put him to the cruelst death vpon a reproachfull Crosse from whence the verie first word which fell from him amidst all those his piercing torments was not to threaten nor to demand reuenge vpon those his sacrilegious Enemies but to craue pardon for them who had so ill deseru'd it and alleadged the strongest reasons vnto his eternall Father for their excuse beseeching him to pardon them because they knew not what they did Luke 23. vers 34. And therefore now still to begin with the surest Rule whereby to regulate all our actions as well in this good practise as in all the rest it might sufficiently perswade anie good Christian to the true loue of his greatest Enemie to know that it is IESVS-CHRIST his soueraigne King and Captaine who so expresly commandes it Math. 5. where nothing can be set downe in more plaine or expresser saying you haue heard that it was said thou shalt loue thy neighbour and hate thy Enemies so taught the Pharisies but not the law but I say to you loue your Enemies doe good to them that hate you and pray for them that persecute and abuse you that you may be the children of your Father which is in Heauen who maketh his sunne to shine vpon the good the bad and raines vpon the iust and the vniust for if you loue them who loue you what reward shall you haue doe not the Publicans also doe the same And can we now conceiue a more cleare or expresse command then this to loue our Enemies Yea not only to loue them but also to doe good to them who hate vs and to pray for them who persecute and doe vs wrong thereby to testifie that we are the children of our heauenly Father by imitation of that admirable great goodnesse in him towards vs his most vngratefull and sinfull creatures And that the weighty importance of this so expresse a command might the better appeare the Angelicall Doctor S. Tho. diuinely declares it assuring vs that tho true loue of our Enemie is the most pure the most diuine and the highest act of holy Charity which can be performed by man This great truth is not auouched without the proofe of most euident reason for there is nothing that man can doe which appeareth so manifestly to be done by him so purely for the loue of God as to loue his greatest Enemie for you may loue God in desire of your owne good and to gaine Heauen thereby you may also and most vsually loue your frend because he is your frend or for his good humour and sympathy or for some pleasing qualitie or for profit honout or the like which may be reaped by his conuersation In fine you may loue an other in respect of some content or benefit and all this is but meerely for your owne commodity as both Turkes and barbarous Pagans doe yea euen brute beastes thēselues can loue in such a māner By all which you will easily perceiue that no loue is discouered to be so vnfeynedly the pure true loue of God as is the loue of our Enemie for in that it appeareth most certaine and euident that there is nothing for you to loue in him but purely and meerely God nor anie other motiue to be found whereby to induce you to doe him anie good turne but purely God alone for in that naughty man you haue no other subiect but of hatred and much dislike should not the loue of God and obedience to his holy commandement perswade you to loue him and to doe him what good you can Which act as it proceedes from the greatest vertue and by which we render to God the most soueraigne honour and homage so likewise it conferres vnto man the highest dignity whereof anie mortall creature can be conceiued capable makeing him thereby the adopted sonne of a heauenly Father Math. 5. And therefore as this vertue is so verie precious in the sight of God so ought it to be as dearly esteemed and most faithfully practised by vs by louing and doing the best good we can to our greatest enemies it being a vertue both so gratefull to God and so infinitly aduantageous to our soules we hauing no greater assurance of Gods pardoning our sinnes then by forgiuing such as offend vs for that is the verie Rule and measure of his mercy and we can only expect from him that he forgiue vs our trespasses as we forgiue them that trespasse against vs Luke 6. And truly no Enemie can be so bad but that for IESVS-CHRIST his sake he may be pardoned although he deserues it not for his owne nor can his offending vs haue anie comparison with the grieuousnesse of our offending God for which we must expect no pardon from him vnlesse we also pardon such as haue offended vs and that entirely and from the verie bottome of our hart all which aboundantly perswades vs to embrace this generous vertue of louing our greatest Enemies to which I will yet further adde some congruous motiues whereby the better to confirme our resolution for that holy practise by makeing good and serious reflexions vpon these ensuing points First that we haue none so watchfull as our Enemie to obserue our faults and errours and to let vs vnderstand them which we should neuer know from a frend nor yet haue by his meanes that good occasion to reforme our liues We pay wages to Maisters and Gouernours and yet none are so carefully obseruant to let vs vnderstand our misde meanours as are our greatest Enemies and that also gratis without pay He bouldly tells vs true when our frend dares not speake and he serues vs as a needfull curbe by publishing our vice and will plainly aduertise vs if we goe amisse nor dare we doe ill in his sight whereas a frend seldome preuents anie thing of all this great harme but rather verie frequently he prooues a motiue great cause of our doing ill When
a Frend extolls and highly prayseth vs our Enemie much more for our good doth abase and decryes vs downe least we should grow proud and insolent Yea when prosperity extolls and makes vs vaine and by flattering applause puffs vp our soule with dangerous pride our Enemie will keepe vs downe by persecution and administers to vs thereby the souueraign'st antidote to preserue vs from that contagious sinne If Enemies were not necessary for our good God would not permit them but they are exceeding profitable to the good for their exercise of holy Patience and of other vertues for if the Church had not had Tyrants Heauen would not haue had those glorious Martyrs and were there no Enemies we should not see so manie good and holy men yea dayly experience doth plainly manifest the great good which is reaped by Enemies for auoyding of whose murmurations and detractions we are made much more wary and diligent in all our beheaueour and actions yea we must regarde them as the Ministers of Almighty God and as true promotours of our saluation therefore they well deserue our loue aswell as great compassion also considering what great harme they frequently doe themselues by profiting vs. And such as find so great a difficulty to loue an Enemie may well conceiue it a much more harder thing to endure the eternall flames of Hell for compelled we are to choose one of the two the beloued Apostle assuring vs that who loueth not is guilty of death Iohn 3. He meanes of that death which is eternall but now vndoubtedly he chooseth verie ill who will rather be damned for euer then loue his Enemie whom vnder paine of eternall punishment he is commanded to loue and that not in word nor in tongue but really indeed and treuth saith the same Apostle Epis 1.3 For true Charity is a burning fire actiue and appearing in all necessary seruices towards our neighbour doing good for euill with a cordiall and gracious affability for the loue of God for what measure we shall vse to our neighbour herein the selfe-same will God vse vnto vs. Math. 7. And therefore who will not pardon their Enemies such by saying their Pater noster and praying God to forgiue them as they forgiue those who haue offēded them they doe not pray but rather demāde a most heauy curse malediction vpon thēselues for they expresly in true effect demand that God should not forgiue them like as they forgiue not those who haue offended them Doe you therefore your selfe that first to your neighbour which you desire that God should doe for you for foe shall my heauenly Father doe to you if you forgiue not euerie one his brother from your hartes saith IESVS-CHRIST Math. 18. And it is also most euident that all iniuries whatsoeuer which can be done them by others are exceeding small in comparison of that great hurt which they doe to themselues in killing their owne soule by that wicked sinne of hatred and reuenge whereby they become like vnto him who to teare his enemies garment he pierceth his owne body with a mortall wound for the wrong from an Enemie concernes but the body only or our goods or good name but hatred and vnlawfull reuenge is that which killeth the soule by depriuing it of the grace of God and moreouer it obleiges vs yet further to aske pardon to confesse to doe pennance for it and finally to reconcile our selues with whom we were angry in all which there is farr more difficulty then had been at the first in suppressing our anger by casting it speedily from our thoughts as we doe spareles of fire which fall vpon our cloathes or by an act of humble patience conseruing thereby our selues in true charity and quiet peace How Patience may be practised in the occasion of contempt and disesteeme the last parte of this Exercise of holy Patience I Must not omit to set you downe here one fierce encounter more for Patience against contempt and disdaine wherein this vertue is frequently as hard put to it for getting off victorious from that dangerous conflict as from anie other whatsoeuer for here we are to fight against our selues the hardest combate of all the rest and for which we are chiefly strengthned by the helpe of true Humility which in all occasions of contempt doth serue vs as a soueraigne Antidote against the swelling anger that inflames the hart by pride and is abased by pondering First the miseries of man and little ground he hath for his owne esteeme which had it all the aduantage that either noblenesse of birth or anie worth of Auncesters can giue yet neuer could the greatest Monarch driue vp his Pedegree beyond these three descents of being the sonne of a Man the Grand-child of Earth the great grand-child of nothing which is the lowest point of anie created extraction Yea such is the great misery of Man saith a holy Father as but to thinke of his beginning may well confound him to consider his present state may giue him iust cause to lament to remember his finall end may iustly make him to tremble with horrid feare I will second the former motiue for Humility with this one reflexion more whereby to strengthen Patience against this strong encounter of contempt to which though Pride hath naturally exceeding reluctance yet if we well behold our selues but in the glasse of humaine miserie it will be able to compell vs euen to contemne yea and to confesse that no contempt is able to exceed what the basenesse of our extraction may deserue whose conception is but loathsome impurity our present state but a sacke of filth and our pampered carcase what is it but prepared food for the crawling wormes 3. Our verie entrance into this world doth well prognosticate all our future successe therein who no sooner borne but also bound both hand and foot and tossed too and fro in a cradle presaging well thereby the seruitude and restlesse disquiet of the succeeding life of Man wherein his childhood passeth in folly in feare of correction and in ignorance his youth is rash passionate and voluptuous his manhood is subiect to be charged with the care of a wife children and familie from whence proceeds solicitude and affliction and lastly commeth creeping ould age stealing suddainly vpon vs whereby we receiue manie incurable wounds by decay of our senses chief powers of our soule our strenght falling vs our hands beginn to tremble our spiritts grow faint our stomakes corrupt our leggs become gowty our teeth dropp away and thus we are perplexed all the dayes of our life with griefe care and calamity and yet our death must also end in paine and exceeding horrour All which now being well considered and due reflection made vpon our great abiection and infinitt humaine miseries which wayes can we cast our eyes whereon to ground our selfe esteeme or pride Yea much rather haue we not great cause to iudge that no contempt can be so
euill spirit of Melancholy with much confusion Nor can it chewse but greatly ioy that hart and soule which shall but well consider his owne capacity of so incomprehensible a Blisse In fine would you be freed from Melancholy liue then vertuously for solid vertue and Melancholy can neuer lodge long in the same soule togeather and when you finde Melancholy most to assault you then put your selfe most to employment and force nature especially from all drowsy idlenesse for Melancholy resteth and groweth strong there only where sloath is harbored and it 's driuen away by action which yealdeth not leasure to Melancholy thoughts You will say perhaps that for the danger of Melancholy it is verie well knowne but you cannot hinder what nature hath ingrafted in you To this I answere againe that you must labour and diligently bestirr your selfe against it for it is an euill which the more you amuse your selfe therevpon the more it will gaine an increase vpon you He that perceiuing his house to be on fire and seeing the flame to breake out on euery side and in stead of resisting it should stand but looking on deploring the power of that vnmercilesse element he would soone see all consumed in flames and himselfe highly condemned for not preuenting it It is the verie same with a Melancholy person who well perceiues his harme but through sloath and willfulnesse will neither vse corporall industry nor yet the spirituall remedies of deuotion whereby to hinder that melancholy euill but rather by yealding to the naturally dull and pensiue stupidity of that idle humour he casteth more fewel to increase the flame whereas vndoubtedly it is a farr greater paine to endure the vexation of a sloathfull deiected and melancholy minde then it would be to apply the true remedy as aboue is specifi'd to cure that dangerous disease In fine S. Francis had good reason to say to his brethren when he espied anie of them to be sad brother said he who serueth God must not be melancholy vnlesse he hath commited sinne whereof if his conscience doth accuse him let hime onfesse it and then returne to his former alacrity And truly if we rightly consider it what cause can he haue who loueth and feareth God to be sad and melancholy which is an humour much fitter for Epicures and meere sensuall and great vicious liuers who well may carry their Hell about with them and whereof their euill conscience doth make them guilty but the childe of God endeauouring to obserue his law what cause hath he to be sad or melancholy This great folly is best cured by neglecting it and if mens companie doe trouble you recurre to the better conuersation both of Gods holy Saints Angells Or if finally these worldly affaires and employments be tedious vnto you mount vp to Heauen with your thoughts and there conuerse with those celestiall Cittizens of Paradise speake often with God himselfe by holy reading and prayer by which you shall most easily auoyde this hurtfull and dangerous disease of Melancholy for that conuersation hath no bitternesse nor is that companie tedious but full of gladnesse and ioy wisd 7.16 Profitable resolutions to be made when surprised with some suddaine paine or infirmity SO soone as some sharp paine or troublesome indisposition shall seise vpon you regarde it as a louing correction frō his diuine and fatherly hand who from Eternity hath ordayned all for our greatest good Submit your selfe to his all-disposing prouidence and adore his heauenly will by a holy and true conformity Imagin by that infirmiti's first seising vpon you to heare God for to call and say to you render accompt of thy stewardship Luke 16. For in tyme of health we scarce think to prepare for it and therefore if death should but suddainly surprise vs ô in how doubtfull a case should we be sicknesse is therefore a great mercy of God whereby to giue vs warning and leasure to prepare our selues for that important reckning and is but as an other messenger from God to vs and as a Ionas to the Niniuites to stirre vs vp to repentance whilst tyme and oportunity is granted Secondly call to minde the great and manie sufferings of other people and you will easily conceiue how verie fauorably God hath been to you For which excite your selfe to true gratitude and to embrace his blessed will accepting cheerefully your present paine in parte of satisfaction for your sinne Thirdly remember this most comfortable promise of our blessed Redeemer that as you are partakers of the Passions so shall you be of the consolation 2. Cor. 1. yea it is necessary here first to be crucifi'd with IESVS saith happie Sales before we can be glorifi'd with IESVS in Heauen Take therefore with cheerefull and holy Conformity this vnsauory potion of your present paine which being but so accepted of from the hand of God and tempered with true repentance and firme purpose of amendment it will be an infallible cure of the sinfull maladie in your soule Consider therefore the great aduantage which may be made of these your present sufferings and doe not repine for a little vnsauery taist to receiue with ioy your cure from so louing and skilfull a hand O no let vs much rather and with true Christian courage cry-out with S. Augustin to this our diuine Phisition here cutt here burne spare me not here ô Lord to the end thou maist spare me eternally Finally by each infirmity God warneth vs to make ready for his comming saith S. Greg. and he knocks thereby at our doore to putt vs in minde of our mortality Let vs bid him hartely welcome with Hely for it is our Lord let him freely dispose of vs as he shall please 1. Reg. 3. Yeald all to his diuine pleasure who knowes best what is most for our happinesse for by these good reflexions our infirmities will be both satisfactory meritorious and much more easie also to be suffered Against rash resolutions in hard and doubtfull affaires COunsell is that guift of the holy Ghost which by a supernaturall light directs our vnderstanding to discerne good from euill and in difficult affaires what ought to be done counsail shall keepe the and prudence shall preserue thee that thou maist be deliuered from the euill way saith the holy prouerb c. 2. Our blessed Sauiour that eternall wisdome spent 30. whole yeares in a retyred life at home and 40. dayes more in the desart before he publikely begun to manifest the great worke of our saluation by his preaching and conuersing with men not for anie need he had of so long and deliberate a preparation there vnto but meerely for our example and to teach vs thereby to vse more wary circumspection who are by nature so inconsiderate subiect to erre by too much leuity of spirit precipitation in the actions of our life wherein they being difficult and of importance we ought euer to consult with some wise experienced person before we finally
fasting shall finde so small a remedy for her sinfull diseases the badd vsage thereof causing more harme then good 3. Our fast must be cheerefull with a willing hart for God loueth a cheerefull giuer 2. Cor. 9. And condemnes those Hypocrits of the Gospel who disfigured their faces that they might appeare great fasters before men Math. 6. It must be holy also and religious that is not wholy consisting in our abstinence from certaine corporall food but also and that principally in our abstayning from sinne from our vnruly Passions from disorderly affections and from all such vicious habits whereby we were accustomed to offend Almighty God for by this blessed Fast we gaine that happy hunger and thirst after true iustice grace whereby we shall be filled with that spirituall ioy heauenly food which will nourish vs for all Eternity Finally would you haue your fasting to be gratefull to God add to it the two helping winges of almes and Prayer Tob. 12. For they will raise it to Heauen and there present it before Gods heauenly Throne You haue seene now here briefly the chiefe conditions required for holy Fast which if you find repugnant to sensuality and the inferiour part yet take but this tast of the happie fruit thereof and it will make both reason and the Superiour part to embrace it with much content The first good fruit to be gathered from holy Fast is corporall health by consuming and drying vp those superfluous humours which both beget diseases and much oppresse nature and therefore it prolongeth life as experience doth clearely manifest in those holy Eremits S. Paul S. Antonie S. Hylarion S. Hierome S. Romwald and by so manie other abstemious Saints of antient tymes in the desert and this without pretence of anie miracle it being but verie generall that the greatest fasters were vsually the longest liuers vnlesse by some other extraordinary austerities nature hapned to be much sooner consumed in them then it would haue been by their fasting Nor ought we to find much difficulty to beleeue that holy fast prolongeth life it being eternall wisdome which so expresly auoucheth it Eccles 37. He that is abstinent shall add to life 2. And which is to be esteemed a benefit incomparably surpassing the other by holy fast all fleshly temptations are weakened yea manie euen extinguished and preuēted also oftentymes from being so much as hatched in the sinfull nest of our corrupt sensuality for naturall reason it selfe most clearely conuinceth that being our sensuall motions doe principally proceed from superfluity of nourishment they must needs be much mitigated by fasting which both cooleth and dryeth vp those abounding humours which serue but as true fewell to increase that sēsuall concupiscence which Gods Saints haue so gloriously subdued by the helpe of holy abstinence and fast I humbled my soule by fasting saith King Dauid Psal 34. for the flesh is rebellious to the spirit and therefore to be subdued and humbled that the spirit may preuaile and S. Paul assures vs of this vndoubted truth both by his word and practise 1. Cor. 9. 3. It sharpens and much enables all the chiefe powers both of our body and minde it also cleares the vnderstanding and renders it much apter for the exercise of its chiefest functions by consuming drying vp the superfluous humours both of our stomack head it is called by S. Athanasius and S Basil the verie mother of health yea by fasting the said vnderstanding is farr better disposed as well for study as prayer and by that greater purity both of body and mind the soule becomes much more susceptible of all spirituall comfort and of diuine illuminations from God By all which heauenly happy effects you haue now finally the taist which I promissed to giue you of the wholsome fruit of true Catholike Fast which being but well considered had not our most tenderly louing Mother the holy Church great reason to vse her strongest power not only by earnest exhortations to recommend verie carefully this so vsefull necessary a remedy vnto her children but also for more security to obleige thē by speciall precept and command to make vse of it in all fitting occasions And hereupon shee was mooued for our greater good to institute those certaine tymes of holy Fast which we see to be now so generally obserued through-out the whole Christian world Of the generall Fasts of the Church vpon what tyme and dayes they are appointed and wherefore ALl true Catholiks obserue generally the fast of Lent the fowre Ember weekes and the vigiles or Eues of diuers principall feastes of the yeare as also abstinence vpon Frydayes Saturdayes Rogation dayes which partly introduced by Apostolicall tradition and partly by custome for some pious end were commanded afterwards to be generally obserued by the whole Cath. Church And first for the solemne fast of Lent it hath been euer a most constant practise through-out the vniuersall Church following herein the practise of IESVS-CHRIST who sanctifi'd this fast for our example In gratefull memory and in imitation whereof the Apostles themselues did both institute and most religiously obserue this holy fast of Lent as S. Hierome assures vs Epist 54. ad Marcel and vpon S. Math. he declares the verie tyme which they ordayned for this Fast to witt the 40. dayes immediately before that bitter death Passion glorious Resurrectiō of our Redeemer IESVS-CHRIST that by fasting and chastising the flesh we might be the better disposed to celebrate those sacred Mysteries and to preserue thereby a gratefull memory of this consecrated Fast by the Sonne of God not for anie neede he had thereof but meerly for our instruction and to shew the force it hath and how requisit for our helpe to ouercome the temptations of our ghostly enemies whereof some are not to be conquered but only by fasting and Prayer Math. 17. And for this verie reason the Apostles following the holy Example of their diuine Maister they both instituted also practised this holy Fast of Lent which euer hath been most religiously obserued by our louing Mother the Church as is most euidently conuinced by the writings of the antient fathers Doctors through all ages euen vntill our present tyme which is I hope aboundantly sufficient to authorize this holy Fast and to perswade vs to a verie willing and cheerefull obseruation thereof as being grounded vpon so good authority and holy motiues for their institution as will appeare by this which followes Of the Ember dayes by whom and wherefore they were first instituted THe blessed Apostles themselues first ordayned these Ember Fasts as S. Leo the great doth assure vs serm 8. de ieiun 10. mens though Calixtus that holy Pope and Martyr an 226. by decree commanded them for verie congruous reasons to be kept at those 4. seasons of the yeare First for to moderate the 4. seuerall humours of our body at their each predominant season to witt Choler in Sommer
c for I was hungry and you fedd me I was dry and you gaue me to drinke I was naked and you cloathed me c. And what a hart-breake on the contrary to those other vncharitable and couetous wretches to see themselues condemned to the eternally tormenting flames of Hell who might haue pourchaced at so easie a rate those happie keyes which would haue also opned vnto them the gates of Paradise but I was hungry and you did not feed me I was dry and you gaue me not to drinke I was naked and you did not cloath me c. and therefore goe yee cursed into eternall fire c. for you refusing it to my true members the poore you refused to doe it to my selfe O how happy and truly wise are they who by right vse of their wicked Mammon make frends with it in tyme by releeuing the poore for thereby they put it out at vse to God himselfe with most aduantage for their owne endlesse felicity Prou. 19 17. But some poore man perchance may reply and demand how he should either feed the hungry or cloath the naked who hath not where withall to supply his owne necssities I answere who hath not meanes to releeue his neighbours want let him haue charity to commpassionate them and by prayers and counsell to assist them the best he can for there be seuerall sortes of Almes saith S. Augustin whereby our sinnes are pardoned and of them all the best is to pardon iniuries freely from our hart to loue our Enemies to doe good for euill and to pray for them who hate vs for this is Almes of the heighest esteeme with God whose heauenly grace enables the poore to practise it as well as it doth the rich and therefore none must pretend to be exempt from the practise of giuing Almes when either corporally or spiritually our Christian duty shall oblige vs therevnto Reade the 4 chap. of Tobias where you shall amply see expressed both the effects the obligation and circumstances of giuing Almes to which remitting you I will proceed to what I intended to propose in the Seuerall vertuous Exercises whereby to regulate our actions for the better obseruance of Sundayes and other Feastes commanded by holy Church BEsides the daily and precisely requisit nourishment which necessity requires for entertayning our corporall health and vigour for performance of such duties as God requires of vs the practise euen amongst the holiest Christians in the primitiue tymes allowed some mutuall inuitations to their little feastes called Agape or charitable banquets whereby more firmely to establish true loue and charity amongst themselues and also to relieue the poore with what was left So in like manner both God and his holy Church haue prouided for the spirituall nouriture of our soules that besides the ordinary and daily food for them by prayer and other vsuall exercises of holy vertue vpon Sundayes and other festiuall dayes we should feast our soules by more plentifull variety of their true spitituall nourishment And for this end it is first to be obserued that we ought to be much more retyred and farr more assiduous at our deuotions vpon these dayes then at other tymes the other dayes being allotted to prouide for our corporall necessities but these are appointed expresly both by God and his Church to be employed in his diuine seruice and for the spirituall necessities of our soules which is the end and motiue of their institution thereby to afford vs good leasure and oportunity to feed vpon the grace-conueying Sacraments which we ought at those tymes more deuoutly to frequent according as each seuerall condition may require And for further direction therein I remit you to B Sales in his Introduction to a deuout life part 2. chap. 19. about Confession And to the chapter following for frequenting the holy Communion Wherefore they doe not sanctifie the Sabboth day who spend it in feeasting sporting or in meere idle conuersation for the precept saith not thou shalst feast and sport the Sabboth day but thou shalst sanctifie the Sabboth day that is by vertuous exercises to maâ—e that day more holy then the rest for it is not the day that sanctifies the workes which are done in it but the workes doe sanctifie the day and makes it holy Nor is one day more holy then an other but because it is spent in more holy and pious employment and therefore as vertuous actions doe sanctifie the day so vicious doe prophaine the same And hence it is most euident that God did not forbid the Artificer or laboring man their honest and industrious labour vpon the Sabboth day that he should dance or sport and spend that day in sloath or sinfull conuersation no doubtlesse he forbid those seruill workes which are good in themselues to the end we might haue leasure to employ the day in spirituall and holy Exercises for his glory the greater good of our soules by frequenting the Sacraments Sermons spirituall lecture and other deuout exercises of vertue And yet if we examen but the practise of most mens actions of this sinfull age we shall find that the chiefest difference which the Libertins now giue to the Sabboth and other holy dayes aboue the rest consists but in better cloathes greater cheere and much more idlenesse then vpon other dayes So that whereas the institution of those solemne feastes were first to purge our soules from sinne contracted by the secular negotiations of the week edayes past we much rather defile our selues as swyne wallowing in the myre to whom God speakes by his Prophet Amos c. 5. I haue with detestation reiected your solemnities and truly with great cause for to solemnize the holy dayes after so sinfull a manner is much more beseeming the sensuall Epicures and the faithles Atheist then true Christian Catholiks nor is God so heighly offended in anie other dayes of the weeke as he is vpon these wherein there is giuen so great occasion of much more sinne by the vsuall excesse of good cheere apparell and idlenesse the three proper instruments for Gluttonie Luxury and of seuerall other sortes of sensuall vice supposing as I said that sinfull excesse be committed therein for both better cheere and apparell may be then vertuously vsed as well in due honour of the day as also by frendly hospitality to preserue true loue and charity with our neighbour Nor doe I here intend to cry downe with the ouer-tyranous Precisian Sectaries all honest and publike recreations vpon these dayes in the afternoone the Sermon and Euen-song being done No they hauing spent well the morning and done also their afternoons duty to God in the Church he will be farr from taking offence at honest and innocent recreation whereby poore seruants and others now dulled with the whole weekes worke may then haue some little freedome for relaxation of minde and to reuiue and cheere vp their spiritts to begin with fresh courage againe their accustomed labour And to hinder them of
this innocent pastime doth much rather resemble Puritanicall cruelty then anie vertue or true Christian deuotion which comming from the holy Ghost cannot be in that seuere spirit of cruelty and rigour but in his spirit by whom all thinges are sweetly disposed wisd 8. Now as concerning your ordinary deuotions if leasure and good commodity will permitt after your daily morning prayers and other vsuall deuotions make some more then ordinary spirituall lecture say your Euen song also after dinner and heare some good exhortation if oportunity be offered and let not the whole day passe without some good worke as in visiting some sicke person or to comfort such as either corporally or spiritually may most stand in need of your helpe or finally to exercise at the least some one of the holy workes of mercy Take more tyme on those dayes for reading spirituall bookes and make a diligent examen of your last weekes comportment towards God whether faithfull in your good purposes for the amendment of your life or if not rather worse by continuing and increasing your former bad habits Whereat confound your selfe and renew with great feruour your former Resolutions of amendment and with the next new weeke begin also a new reformation for there is no better way saith holy Sales to end happily a true spirituall life then daily to begin the same and it is greatly nourished by this ensuing help Of spirituall lecture a proper Exercise for all festiuall dayes SPirituall lecture is a holy Magazen which doth furnish both our memory and vnderstanding with pious thoughts for heauenly contemplation whereby to vnite vs to God it excites vs to the practise of vertue and therefore though it be daily necessary for the vertuous soule yet principally to be practised those dayes peculiarly dedicated to the diuine seruice of God to whom we speake by prayer and by spirituall lecture God speakes vnto vs. Which two holy Exercises haue great connexion and are mutually maine helpes each one to the other and as meate and drinke are both needfull nourishments to the body so these are as necessary for the soule Omit not therefore daily to giue your soule this necessary spirituall food at such tymes as you finde the best leasure for it Your reading may be in the Imitation or following of CHRIST in the Saints liues in some of Granada his workes in the Introduction to a deuout life in the Spirituall Combate in the Holy court or the like But to performe your spirituall lecture with best profit a good methode therein is verie necessary for which you may briefly obserue as here followeth First placing your selfe in Gods diuine presence as in prayer raise louingly your hart to him humbly craue his grace to make profit of what you are going to reade 2. Reade leasurely and not as if you desired to see quickly an end of the booke but meeting with some good point for your instruction pause there and consider it with leasure and good attention as if it were God himselfe who should speake thereby to you which done then goe on and still practise the same 3. Reade not for curiosity but for deuotion thereby to learne the true practise of vertue and to inflame the will to embrace it much rather then to informe the vnderstang what it is Sticke not to reade the same booke if it like you well twice or thrice ouer for it is the leasurely and perfect disgestion which breedeth the purest blood 4. A quiet and reposed minde is necessary for the reaping profit by reading for as vnquiiet water reflects such broken and confused species of the shadow which is cast vpon it as one scarcely can perceiue anie true proportion thereof so likewise it is the verie same with an vnquiet and troubled minde with anie passion which is vncapable then to make anie profitable conception or but verie vnperfectly at the least with the best spirituall bookes by reason that it being disquiet in it selfe it needs must reflect but broken and confused conceptions of what is reade Finally with a recollected and quiet mind in reuerence and deuotion let your reading be not so much by way of studie to know but rather in the spirit of true piety to draw from thence some spirituall profit for the good of your soule and faile not also to draw from your reading some good point in particular which may incite you to the holy practise of piety standing euer most carefully vpon your gard against it's greatest enemie that pernicious Sloath which once getting roote in your hart it will endanger the greatest vertue in your soule This dangerous vice of spirituall sloath and teadious vnwillingnesse to all exercise of vertue I will endeauour to destroy by the ensuing article Of spirituall Sloath and Indenotion THis vice is properly a languishing of the soule a dulnesse of the mind and an vnpleasingnesse of the will towards all spirituall deuotion which declines vs from pious exercises and makes vs negligent and vnwilling to the practise of vertue it inclines vs to giue ouer our accustomed prayers or at least to performe them but verie negligently and only by halues The great danger of this sinne is sufficiently declared by those words of our blessed Sauiour Mat. 7. the tree which beareth not good fruit shall be cut downe and cast into the fire and it is neuer so predominant as vpon these festiuall and consecrated dayes to Gods glory and our owne soules greatest good Against which Capitall vice source of so much sinne our soueraigne remedie must be to haue recourse to God by frequent and earnest prayer that he vouchsafe to enkindle in our harts the ardent flame of deuotion and the true feruour of Pietie Obserue punctually the accustomed tymes for your prayer so farr as conueniency will permit Quitt not your former vsuall holy exercises though they seeme neuer so barren and dry yea though your fancy doth perswade that they nothing auaile you yet be but faithfully patient with true humble perseuerance and God will at last not faile to bestow both comfort and his holy blessing vpon you It is also a great helpe against this spirituall Sloath and indeuotion to reade the liues of Saints and to consider attentiuely therein the great feruour and deuotion wherewith they serued God And aboue all it might aboundantly suffice to cure our sinfull sloath by considering the incessant and most painfull labours which IESVS-CHRIST the eternall Sonne of God did take for our Example and saluation hee spending frequently whole nights in prayer to his heauenly Father in our behalfe what wearisome iourneis through seuerall Prouinces made he to instruct and to cure the infirme both in body soule It may well cōfound vs also to consider with what faithfull alacrity the Apostles made their continuall pilgrimage about the world to plant the holy Gospel for the saluation of soules and with what cheerefull constancy they gaue their liues for the glory of God Finally by what
meate and repose whereby to repaire his decayed forces so likewise his spirits haue no lesse need by some cherefull relaxation to be refreshed and restor'd This is verified by the practise of that great Euangelist S. Iohn who recreated himselfe with a partridge whereat a certaine huntsman tataking scandall was instructed by the same S. Iohn how needfull that innocent relaxation was for regayning new force to be employed in the seruice of God This is that holy intention which makes our recreation meritorious as well as our Prayer and which God by the mouth of his Royall Prophet hath so frequently recommended to vs that we should recreate our selues in him with ioy Psal 67. reioyce yee in our Lord and be will grant you your harts desire Psal 36. Now we truly reioyce in our Lord when our intention with due circumstance inuites vs to serue him by those actions which we doe and because we conceiue it to be his blessed will which being the religious motiue of our recreation it needs must be meritorius and pleasing to God In which sense it is that K. Dauid bids vs to serue God in ioy Ps 99. As truly we haue great cause seeing that we enioy this happy meanes to sanctifie all our actions at so easie a rate Giue therefore this great valew by a good intention to all your lawfull and fitting pleasures rest not in giuing satisfaction meerely to nature but raise it to that higher motiue of Gods diuine will and pleasure whereby you may recreate your selfe in this assured ioy that it will produce you hapy fruit for Eternity Yet for all this as there is nothing in the world but may easily be viciated by mans abuse so also recreation which of it selfe is indifferent and rightly vsed is an act of the aforesaid vertue escapes not to be frequently blemished by vicious circumstances with the foule stayne of sinne which the better to auoyde take these ensuing aduertisements What particular abuses in Recreation are principally to be auoyded FOr better preuenting the great harme which so vsually happens to our soules by the sinfull abuse of Recreation we must here first obserue that it ought to be vsed with discreet moderation not makeing it our chiefe employment nor preferring it abusiuely before the affaires which either Iustice Charity or Religion may require at our hands nor spending more tyme therein then both Prudence and Reason will allow least we expose our selues to that shamefull reproach which diuine wisdome hath pronounced against them who make their life but a meere pastime and play wisd 15. And neglecting their other obligations they spend whole nights and dayes in gaming and peruert thereby the true end of all right Recreation which is but to refresh our wearied spirits by some necessary pastyme and not to weaken them the more as those people doe who turne recreation into toyling vexation and play into paine both of body and soule as at last they will be likely to finde when rendring their accompt to God they must make satisfaction for manie great sinnes occasioned by their disordered gaming besids the losse of their precious tyme and temporall meanes both which were lent them by God for a farr worthier end O how many Priests will be deepely condemned vpon this verie schore for neglecting their Church-duties and other obleiging offices How manie Maisters and Mistresses who abandoning the due care of their families by their excesse in play and other pastimes bring totall ruyn vpon their estates and children I How manie Phisitions permit theire poore patients to perish whilst their inordinate gaming giues them no leasure either to studie their diseases or to assist them in due tyme What satisfaction will the negligent and carelesse Aduocate be able to render to their sorrowfull Clyents who are reduced to ruyn and dispaire for loosing their subsistance and so iust a cause by their fault and negligence who might haue procured them due iustice and equity had they but taken more leasure for it from their play It is the like with anie Prince or Prelate and with all other conditions whatsoeuer who by excesse in gaming neglect the charge which God and their place requires at their hands In the next place the summe is here also to be considered which we hazard in play since it must be alwayes moderated according to our condition and meanes and neuer amount to such a quantity as to disable vs to performe what either due debt or fitt maintenance of family may iustly require at our hands both which by excesse and too deepe play may verie probably be hindred to the great wrong of creditors to the desolation of wyfe and children and finally io the restlesse torment of a guilty conscience which permits neither content nor repose It is lastly to be obserued that gaming or fitt Recreation is not here blamed that being indifferent in it selfe yea laudable with a right and moderate vse the excesse and greate abuse of it is only reproued in them who spend their whole tyme and thoughts vpon play neglecting what concernes both their spirituall and temporall obligations and giue free scope to their Passion therein From whēce proceeds swearing cursing and quarrels yea and frequently their finall perdition both in body and soule And ought this to be called Recreation and play Thus much concerning both the vse as also the abuse of Recreation vpon occasion of the connexion which it hath with humaine Conuersation and to proceed with order in the aforesaid Rule for regulating also in other occasions our Conuersation I will in the next place speake likewise of the vsuall abuse in eating and drinkeing what comportment is to be vsed at the table for which take this aduertisment Concerning Temperance and our comportment at the table OVr body being giuen vs by God as a seruant to assist the soule in her operations for Beatitude we are bound to nourish it yet so as it may be without all preiudice to that our happy end We are therefore to be carefull that vnder pretext of satisfing the necessity of nature we satiate not the sensuall appetite thereof but rather by a vertuous moderation in dyet enable our body to performe the functions which God requires at our hands and by that meanes to sanctifie euen our corporall foode for vertue saith S. Basil consists not in eating or not eating but in the intention wherewith we eate Our corporall and naturall actions are indifferent of their owne nature yet by applying them to a good or bad end they take the quality either of vertue or vice and therefore whether you eate or drinke saith S. Paul or doe anie other thing doe all to the glory of God 1. Cor. 10. And truly who barely considers the meere-action of feeding may well be mooued to great humility thereby since it is but an imperfection and troublesome defect of nature forcing man to leaue the noble exercises of higher powers in his soule whereby he conuerseth with God and
his Angells to spend tyme and cost in supplying this his naturall infirmity wherein he resembles only the brute and vnreasonable beastes and whereof the vaine delight is no longer enioyed then whilst the tongue is turning it in the mouth for the wyne is no sooner swallowed but it 's delight is past Ioel. 2. O how vnworthy then of a rationall and Christian soule is it to offend God for so base a content or to hazard her beatitude vpon so small an enioyment especially if we consider that verie meate be it neuer so dainty costly and pleasing to our tast is no sooner chewed and sent downe the throte but it becomes most loathsome and abominable to behold as experience will force vs to confesse when by anie infirmity we find our selues obliged to ease our stomakes of what we had eaten but immediately before These and the like reflexions made Iob and manie other vertuous people euen to sigh before their meales wherein notwithstanding meere sensuall men like verie beastes place so great content and pleasure that by sinfull excesse they of tentymes most grieuously offend and endanger the losse of their soules becomming also by surfeit and drunkennesse much worse then the brutest beastes and wholy incapable of the noblest functions of Man Now besides this great cuill of Intemperance by surfeiting and drunkennes considered in quality of sinne it is also a great enemie to the life of Man farr more dying by it as Salomon assureth then by the sword and whereas eating drinking is ordayned by God to preserue and prolonge our life sensuall persons abuse it to the contrary when they striue not to gouerne nor moderate their disordenate appetite nor to subdue it to the Rule of Reason And for this verie cause it is that rarely a gluâ—ton liues long or if some one chance so to doe yet his body will be made subiect to so manie infirmities as he will be forced to confesse that he payes deare interest for all the pleasure of his former excesse and gluttony S. Augustin may be an admirable example for vs in this vertue of temperance who tells vs that God had taught him so to moderate the takeing of his food and euen his affection therevnto as one takes phisick which is with that considerate moderation as he would not exceed the proportion conceiued necessary for his health But this must be done without all pensiue scrupulosity or vnpleasing sadnesse which according to the Royall Prophet is to be banish't from the table of the Iust where in the sight of God they must reioyce with alacrity Psal 67. All quarrels must there be lay'd aside and detracting discourse of the absent employing rather all our thoughts conuersation in prayse gratefull thankfulnesse to God who gives meate in due tyme opning his haÌ„d the fille euery creature with blessing Ps 144. In danger of excesse you may doe well to call to minde the bitter gall and vinagre giuen to our blessed Sauiour when he wanted refreshment by reason of his great thirst vpon the Crosse and to remember the great and vertuous abstinence of his chiefest Saints Raise firmely your hart to God and rectifie your intention in eating that thereby you may be the more able to serue him Say with a holy Eiaculation from the interiour of your hart O when shall I feed vpon the happy food of Angells in eternall Blisse vpon that beatificall vision in companie of his glorious Saints and Angells without end And by this meanes you may feed spiritually your soule as corporally you doe your body and your verie refection may be made thereby as pleasing to God as the saying your prayers Being now sett downe at the table with a sharp and hungry appetite make some little reflexion therevpon as considering with how small an appetite or desire you vsually feed your soule by prayer or by the practise of vertue which notwithstanding ought to be much more pleasing to vs then the daintiest feast Let the memory of Gods diuine Presence be a bridle to our vnruly appetite lett it also refraine vs from all vnfitting and detracting discourses for our corporall refection by this meanes may be made as profitable to the soule as it is necessary for the body it being taken by vs not for pleasure and delight but only as the remedy which naturall necessity requires at our hands Be not too curious singular or hard to be pleased in your dyet since it little imports whether the sensuall and greedy appetite be content or no. Moreouer what good signe can it be that we truly loue God and are willing to suffer for his sake if we cannot ouercome our selues sensuality in so small a matter as not to be able to endure some little vnpleasing morsell of meate which also being speedily to become so loathsome and foule an excrement what imports it saith S. Hierome of what matter it be made It was the saying of a holy Man to check thereby himselfe when be found his tast disgusted with some ill relishing meate how must they be content said he who would be glad of a hard and vnsauory crust of the coursest bread for all their cheere and thouart not content nor grateful to God for such variety of good and costly meate which by the sweate of other mens browes is so plentifully prepared for thy table Take occasion to confound your selfe thereat and command that some part of it may in satisfaction be reserued for the poore and sicke Call also to minde that it is your mortall Enemie which you pamper and therefore be verie wary that you make him not too strong for you by putting a dangerous weapon into his hand whereby he may worke your destruction He is now your slaue but will soone become your Maister if you pamper him too daintely Sathan hauing ouerthrown man and all his posterity by this temptation of gluttonie continues daily to assault vs with the self-same battery he knowing well that if he can get vs once but to place our affection vpon this excesse of sensuall Ryot he shall afterward verie easily diuert vs from all other chiefe occupations which most concerne the health of our soule Make good reflexion and ponder well at your meale especially if at a feast how manie pledges you haue there of Gods fatherly bounty goodnesse and great loue to you they being as manie as there be seuer all dishes of meate vpon the table and how manie harmelesse creatures haue lost their liues that you might feed vpon them O suffer not at such a tyme so gracious and louing a Lord to be offended either by scurrility detraction surfeits or by anie kinde of prophanenesse Call often to minde what will shortly become of that fraile flesh which is now so daintely fed when with Iob we shall say to corruption thou art my Father my mother and Sister to wormes Iob. 17. Finally to auoyde this dangerous excesse by moderating the vicious sensuality of our vnruly
Kin. 6. But some will tell you that they meane no harme it being only for merriment sake Yet such laughter is not to be approoued since it resembles that of Apes who seeme most to laugh when they are ready to bire yea such laughter is oftentymes much more pernicious then the greatest iniuries and the damnation of these ieering scoffers at vertue is vndoubtedly verie great for they draw multitudes from their piouspurposes and good-life by reason of their quips and ieeres which oftentymes haue more force amongst young people then the greatest persecution would haue had they much more fearing to be confounded by those ieering witts then to suffer torments at a Tyrants hand And thus these impious scoffers both neglecting all vertue themselues and deterring also others from the practise thereof are doubly guilty of a great cryme We must not therefore mocke nor gibe at anie person whatsoeuer for it is but great simplicity saith the Bishop of Geneua if we think we may mocke or scoffe at anie who will not hate vs for is S. Tho. of Aquine being asked what was the best marke whereby to know a right vertuous and spirituall man If you obserue answered he a Man much giuen to ieering and gibing in discourse and to take pleasure in silly and childish sopperies either in his talke or behaueour esteeme him no spirituall person although he should doe miracles because saith S. Thomas his vertue is without connexion he being seemingly serious at some exercise of piety yet so light and defectiue soone after in other occasions The precedent discourses of Detraction Prophane talke and scoffing doe sufficiently manifest those great abuses in Conuersation to proceed principally from the ill gouernment of our tongue And because there are yet seuerall others of the selfsame nature whereof I ame to speake it will be most proper in the next place to represent to you in particular the great harme of Loquacity that seeing the danger thereof we may by due moderation of our tongue endeauour as well to remedy these abuses whereof I haue already spoken as also to preuent the others which are here immediately to follow this present discourse Of vicious Loquacny and the much harme caused by the ill gouerument of our tongue THe great mischiefe and manie dangerous euills which proceed from this pernicious vice are to be seene at large in the 5. ch of S. Iames. And to preuent them the holy Ghost in verie manie places of the sacred Scripture exhorts vs to haue a speciall watch and guard ouer our tongue for who keepeth it keepeth his soule but who is vnaduised to speake shall feele euils Prou. 13. No sauage nor enraged beast can be so cruelly mischieuous as is the tongue for they câ—n only teare in pieces and destroy the body but an vnbridled tongue assaults the soule and depriues it selfe of the life of grace by the mortall wound of sinne The Royall Prophet well she weth his great feare of this cruell beasts breakeing loose when he said Psal 140. Sett ô Lord a watch to my mouth and a doore round about my lipps And what necessity there is of shutting vp and close keeping in this vnruly rebell the great Author of nature God himselfe hath sufficiently admonished vs by inclosing it within a double fence of teeth and liâ—pes which also are most vsually to be shutt who hauing also giuen vs two eyes two eares two hands and but one only tongue doth sufficiently instruct vs thereby that we ought to speake but littlâ— and ro heare see and doe farr more The wise Man was antiently called a Man of fowre eares signifiing that he harkned much and spoke little which is a quality obserued in the wisest men as on the contrary experience makes it manifest that who greately abound in words are euer barren in wisdoome like as trees which produce most leaues haue vsually but little fruit So children and simple people talke and prattle most because they want iudgment and reason whereby to rule and moderate there tongue which the wiser sort enioying they are much more silent for the prudent man before he speakes considers manie things saith S. Ambros as first that which he is to say and to whome he speaketh where he speaketh to what end for herein it is that the holy Ghost hath putt the difference betwixt the wise Man and a foole that a foole saith all which comes to his minde but a wise man speakes only what he hath well considered Eccl. 21. We must take much more content in harkning to others then in speaking our solues for by hearing others is gained knowledge and wisedoome but much talking is followed by repentance The reason is euident for who speakes much he considers and ponders but little and therefore must needs commit manie errors by talking Finally it is the spirit of all treuth which tells vs and experience manifest's it to be true that where there is much talke there it euer great scarcity and barennesse he meanes both of iudgment and witt Prou. 14. and yet vanity and desire of esteeme still itching at the tipp of the tongue requires much force and violence to contayne it within due moderation which gaue Salomon iust cause to say that Mans greatest labour was in his mouth Eccl. 6. Because his hardest difficulty is to gouerne his tongue Socrates allowes two only seasons wherein it is proper to speake the one when we speake that which we well vnderstand The other when it is needfull or verie conuenient to speake and that at all other tymes it argues wisdome to be silent and want thereof to be forward in talke for when we finde a coffer without a locke it is a great presumption that it hath no treasure within and empty vessels and shallow riuers make euer the greatest noyse By all which we may now clearely see how much it imports vs to gouerne our tongue the holy Ghost assuring vs that both life and death are in the power of the tongue Prou. 12. that is both our saluation and damnation saith S. lo. Chrisostome depende therevpon And therefore seuerall of the antient Saints considering well the great danger of sinning by the tongue they haue spent their whole liues in laboring to gouerne that dangerous and vnruly instrument the right order ring whereof imports our humaine actions no lesse then right ruling the sterne doth a shipp which though but small in bulke yet as the skilfull Pilot guides by it the greatest vessell through the most boisterous storme so likewise a prudent and vertuous Man by Reason and the feare of God keeping a strong gard vpon his tongue preserues his soule from danger of being ship wrack't by sinne in the fury of vnquiet passions raised by iniuries or by any crosse encounter whatsoeuer These being part of the bad effects proceeding from vicious loquacity to which manie more might be adioyned which experience teacheth them to their cost who are much giuen to this great defect in
hath subiected to doe you seruice though he might as well haue placed you in a farr meaner condition then they are Reflect also vpon your selfe and vpon your owne infirmities and whither if in their place you should not haue been likely to haue done much worse then they with whom you are so angry and disconrent It is also verie worthy of obseruation that to be cholericke and full of Passion is no signe of a generous courage but rather of great weakenesse and want of true magnanimity of hart for it is plaine by experience that sicke and aged people are most subiect through the great dobility of their spirit to peeuish Choler and Passion whereas true courage a generous hart conquereth and subiecteth them to reason and to the law of God Finally a man of a milde sweet and gentle conuersation is both honoured and serued with much loue by all but the cholerike and peeuiâ—h person is generally both dispised and hated of euery one herefore to concâ—ude the best way to preuent this hurtfull flame of Anger is to extinguish it in the beginning and verie first sparcle of the least affron thereof which shall be kindled in vs for if we once permit it to preuaile it will be verie hard to quench it though we would You haue now seen the seuerall infirmities of this diseased body of an ill regulated Conuersation all which proceeding generally more or lesse from the corrupted humour of a soule infected with pride the holy vertue of Humility must be the Antidote and soueraigne cure of them all as well as of this one more also which I will not omit here briefly to adioyne to the rest whereby we may the better auoyde that ill beseeming vice Of vaine and affected singularity or Curiosity eyther in excesse of dressing or in our behauiour THis vaine and affected singularity must needs be vngrafull in that we may seeme by it to preferr out owne iudgment before that of all others and although we may thinke that in being like no-body else we become wiser then other Men yet we shall herein find our selues so farr deceiued as on the contrary we shall be ceÌ„sured by all of too much self-opinion and pride And therefore to be too exotike or singular either in behauiour or apparell or in anie other action whatsoeuer is vnpleasing sauours but of vanity self-esteeme for it is truly said that though fooles bring vp fashions yet wise meÌ„ will be obleiged to follow theÌ„ it being coÌ„meÌ„dable prudeÌ„ce to conforme our selues to what custome in an indiffereÌ„t matter hath made to be generally the practise of all and by a ciuill condescendency to accommodate our selues to an indifferent and common practise much rather then to be thought by our declyning it to vnderualew all other mens iudgments by preferring our owne But I intend not here to aduise you to a punctuality of obseruing all changes in fashions no farr is my thought from it for some may be either so immodest or others so verie extrauagant as they are not to be vsed by anie prudent and vertuous person Nor is it necessary for you to be amongst the first in fashion and mode or to change immediately from one extreame to an other for as you ought not on the one side to be singular in your fashion so neither is it laudable on the other to be amongst the first and in the hight of that new guise but let a ciuill and prudent modesty be your Rule both for your cost and fashion remembring that we are admonished by the holy Ghost to auoyde herein all vanity and excesse Eccles 11. In apparell doe not glory at anie tyme. For what can be more fondly vaine since apparell is but the verie badge of our greatest misery and was ordayn'd only to couer our deformed nakednesse and shame togeather with other infirmities contracted by our sinne and therefore to take pride in apparell is as impertinent as for a beggar to glory in the base raggs wherewith he couers some foule and loathsome vlcer Yet here it is to be obserued that by this sinfull vanity in apparell is only to be vnderstood the excesse therein either aboue the condition or meanes of the person for rich attyre or costly ornaments were neuer vnlawfull in themselues but only in their abuse as is manifest in that renowned Iudith c. 10. who putting off the garments of her widdow-hood washed and annointed her body with sweet oyle shee plaited the haire of her head with curiosity and cloathed her selfe with her garments of ioy which shee had accustomed to weare vpon solemne festiuall dayes shee tooke rings bracelets lillies and earings and with all her ornaments shee adorned her selfe to whome our Lord gaue also much beauty because that all this trimming was for no motiue of sensuality but of vertue and therefore her intention being good it was rendred gratefull to God and was blessed by him as was also Queen Ester for her like lawfull industry whereby shee gayned the good-grace of K. Assuerus and obtayned the preseruation of her condemned Nation c. 5. Chast Ruth is not blamed who being vnmarried amde vse of sweet oyles and of costly attyre thereby to render her selfe gracious to Boos and soone after became his lawfull wyfe ch 3. By which examples it sufficiently appeares that rich dressings and costly attyre being regulated by a good intention in due circumstance and without scandall or preiudice to anie ought nowayes to be condemned their ryotous excesse is only to be blam'd that is when they exceed the quality and condition of the persons who vse them for all ought not to be equall in attyre but each one according to his seuerall degree the Prince the Gentleman the Magistrate and the Marchant the Rich-man and the Peasant all differently adorned and within the limits of their calling in a decent modesty both well-beseeming and distinguishing also their condition from the rest for rich silkes are not for all sorts of people nor is the rusticke leather fitt cloathing for a King comely neatenesse and fitting decency is not to be blamed in anie condition whatsoeuer but rather much neglect of it deserues reprehension What therefore in this vanity may most be blamable is the immoderate application the excesse and great losse of tyme which gaue occasion to that incomparable worthy of our nation Sr. Tho. More to say that manie might gaine Heauen with halfe the paines they take in going to Hell And he once beholding a young Lady verie industriously painefull in dressing and trimming herselfe O Madame said he how vniustly will God deale with you if he giue you not Hell for which you take such extraordinary paines But for Heauen these people scarce find leasure to intertayne one serious good thought for whilst their whole industry is bent vpon that vaine outward brauery for the body their soule is left inwardly naked of its true ornament of vertue and whlist by that costly attyre they ayme at
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
the holy Communion Preparation 1. Place your selfe in the presence of God 2. Beseech him to inspire you 3. Endeauour by internall feruent Acts of Faith Hope Charity and of other vertues to prepare your nuptiall garment as an inuited guest to the solemne feast of the great King of Heauen and Earth Considerations THe holy Communion being a soueraigne meanes whereby we prepare our selues to a happy death it will be requisit to take one day in this Exercise to dispose our selues with all due preparation and deuotion to this holy action and that with as much care and diligence as if it were to be our last and at the dreadfull houre of death The manner of this important Exercise may be taken out of Granada his Memorial or from some other good treatise concerning the same And in particular endeauour to produce some feruent eiaculations from your heart of thanks-giuing and loue accompaniing them also with these ensuing acts or the like Acts of Oblation I Most humbly offer vnto thee deare IESV this holy Communion as if my last in thankes-giuing for all the effects of thy diuine loue and in particular for that thy great Charity in giuing thy life that I might liue eternally Secondly in satisfaction for the dishonour which hath been done by all the sinne committed from the beginning of the world which shall be till the end Thirdly I entirely resigne my selfe to thee my deare Redeemer in thankfull gratitude for hauing giuen thus thy selfe to me by this ineffable manner in the most blessed Sacrament I most humbly craue thy powerfull intercession ô immaculate Virgin mother and glorious Queene of Heauen Intercede also for me ô yee beloued Apostles of IESVS O happy Magdalen S. Mary of Egipt and all yee glorious Saints that I may pertake of your humility feruour and loue where with yee happily performed your last Communion of this celestiall food Vouchsafe good Lord that being vnited now to thee by grace I may neuer more be separated from thee by anie mortall sinne Conclusion 1. Thanke God for your good Affections 2. Craue grace to make good vse of them 3. Begg humbly pardon for all your negligence in Prayer Pater Aue. Credo The fifth Meditation Of the Sacrament of Extreme-Vnction Preparation First place your selfe in Gods diuine presence 2. Beseech him to inspire you with his grace 3. Conceiue your soule and body now vpon the point of separation and all worldly concernements at an end Consideration BEcause we are not certaine of being in capacity to apply our selues to God when this Sacrament shall be giuen vs therefore it is verie expedient here to designe one part of this exercise whereby to render him that duty which we should then be obleiged to doe And by this meanes to prepare also our selues aforehand to make good vse of this Sacrament by the practise of these following acts Affections and holy Acts of thankesgiuing and adoration O Louing IESV I adore thee as the Author and institutor of this holy Sacrament and as the liuing source of all the grace therein contayned and in all the other Sacraments which thou hast pourchased for vs by the effusion of thy owne most precious blood and thereby hast merited all the happy effects of grace receiued by vngratefull Man Grant me ô mercifull Lord the gracious fauour to receiue this needfull Sacrament at the end of my life or in case I be depriued thereof that my soule may then receiue by thy fauorable goodnesse the grace which it should haue had by this holy help of Extreame Vnction Lord IESV who a little before thy bitter death vouchsafed to receiue that gratefull vnction from holy Magdalen as also by Ioseph and Nicodemus when they lay'd thy sacred body in the Sepulcher grant that I receiuing this holy Sacrament and my last vnction in honour and vnion of those acceptable vnctions I may receiue the diuine vnction of the holy Ghost in that measure of heauenly grace as shall be needfull for my soule in the last dreadfull houre of my death Endue me deare Lord with all â—â—tt dispositions for the fruitfull receiuing of this Sacrament and worke in me I beseech thee those happy effects of grace there signifi'd by the exteriour ceremonies thereof Behold me prostrate at thy feet before all thy celestiall Cittizens huÌ„bly confessing the sinnes of my whole life and crauing pardon with a repentant heart wherewith I offer here to thee in sacrifice all my corporall senses togeather with the spirituall powers of my soule Annoint me sweet IESV with the holy and sacred oyle of thy diuine grace and mercy Accept in satisfaction I beseech thee that blessed vse which thy sacred humanity thy immaculate Mother and all thy other thrice happy Saints haue made of all their said senses and powers in stead of my ill vse of them and grant me thy grace hereafter to vse them to thy greater honour and glory Conclusion 1. Thanke God for your good Affections and Resolutions 2. Implore his grace to put them in practise 3. Craue pardon for your negligence in prayer Pater Aue. Credo The sixt Meditation Of our agonie and houre of death Preparation 1. Place your selfe in the presence of God 2. Beseech him to inspire you with his grace 3. Conceiue your selfe now speechlesse ready to expire and vpon the very point of separation from all worldly designes possessions and frends for euer immediately to appeare at Gods dreadfull Iudgment to giue a most exact accompt of all the thoughts words and deeds of your whole life And therevpon to receiue your finall doome to an endlesse Blisse or misery Considerations 1. COnsider how different are the thoughts of a dying MaÌ„ from those which he hath vsually in tyme of health and make a firme resolution to begin thence forward to doe that presently which certainly you shall then wish to haue done 2. Consider this day as if the last of your life and therefore labour to behaue your selfe with diligence and deuotion to negotiate therein your eternall saluation And for this effect you ought to apply all your thoughts and endeauours of this day to contemplate and adore IESVS-CHRIT as if in the last day of his life in this world and to doe all your actions therein with the like disposition and intention the best you can wherewith he accomplish't his last actions whilst he remayned here vpon Earth Beseech him to endue you with some proportion of the affections and dispositions required to dye in that spirit of diuine loue of Patience Charity Humility and Conformity wherewith he rendred vp his blessed soule into the hands of his heauenly Father vpon the Crosse Affections and Resolutions LOrd IESV I adore there in that verie article of thy bitter death and agonie in vnion whereof togeather with that holy agonie of thy deare Virgin Mother and of all thy blessed Saints I here offer to thee my last expiring breath most humbly beseeching thee that the article of my death