Recursus Participans Mutus Non obstans Non manifestans That is 1. By Command 2. By Counsel 3. By Consent 4. By Flattery Praise or Adulation 5. By Defence or Protection 6. By Participation 7. By Silence 8. By not hindring 9. By not manifesting Then reflect upon the Six Circumstances which aggravate or diminish the grievousness of the Sin 1. THe Place Whether it was sacred or profane 2. The Time Whether Sunday Holy-day or Working-day 3. The Person Whether a Church-man or a Secular Married or Single 4. The Condition Whether Superiour equal inferiour 5. The Companions Whether with Parents Kindred one many 6. The End with what intention you did it These Circumstances somtimes make that a Mortal Sin which of its own nature is only Venial As if you take away a small thing from another to the end he should blaspheme God Somtimes they change the Species of the Sins as Theft committed in the Church is Sacriledg Somtimes they multiply the Sins as to eat flesh upon a Friday in Leat Somtimes they bring an Excommunication upon you besides the Sin as to strike a Priest Somtimes they exceedingly Aggravate the Sin as to be forsworn upon a Sunday or For a Priest to be forsworn c. Besides these General Heads of Sins before specified Priests and Religious Persons are to examine themselves upon such things as concern their particular Vocation and Obligation Also Merchants Shop keepers Artificers and Tradesmen are to examine their Consciences upon the particular crimes which belong to their respective Callings As for example 1. TO Sell or Buy with false Weights false Measures c. 2. Having sold any Wares to foist in one for another Or to deliver out that to the Buyer which is of less worth and value 3. To Sell much over or Buy much under the just price of the things bought or sold by reason of the Buyers or Sellers ignorance or necessity or confidence 4. To make a Monopoly with your fellow Merchants or to Buy up all sorts of such or such Wares that you may afterwards fell them at your own rates 5. To sell falsified Wares as to sell that cloath for a scarlet which you know is not or the like 6. To sell any Wares Drugs or other things which you know or probably doubt will be employed to an evil use Especially poysonous drugs or any death instruments 7. To envie those of your own Trade Employment Condition To undervalue their Persons or Merchandise to draw Customers from them 8. Not to work faithfully but to make sleight and deceitful ware and selling them for good c. After your General Confession 1. HAving examin'd your Conscience impartially upon these particulars with a reasonable and morally sufficient diligence And having made your Confession sincerely and bona fide according to your memory and understanding of all such mortal crimes whereof you found your self guilty or which you were doubtful to have committed For you are not bound neither indeed ought you to confess Venial Sins in your General Confessions to avoid prolixity and tediousness You are not to reflect any more upon your past sins except only by way of a general detestation of them all but to perswade your self as it is most certain that they are all pardon'd remitted by the Sacramental absolution which you have now receiv'd 2. And if any thing occurs to your memory as not truly confess'd or not fully express'd Resist it and rest satisfied in this Consideration before specified and here repeated That it is almost impossible that any such sin was not sufficiently comprehended confessed and by you expressed since you willingly omitted nothing of moment of all the sins here before mentioned 3. Scrupulous Penitents are not bound to make a new Confession after this General one of any sin whatsoever unless they can positively swear that they committed it and that they did not Confess it 4. And every Penitent ought to submit his judgement in this point of Confessing again or not Confessing to the dictamen of his Ghostly Father supposing he is one generally held to be sufficiently discreet learned and experienc'd For in this case to believe and obey him is an act both of Christian virtue and prudence and 't is impossible that God who is goodness it self and who hath said He that hears you hears me should damn any one for such an omission 5. He must therefore confidently permit himself and the care of his Salvation to his good God and his discreet Ghostly Father having perform'd on his own part all that he conceiv'd necessary An Act of Contrition to be made before and after your General Confession O My Soveraign Creator and sweet Redeemer Humbly prostrate at the feet of thy dread Majesty I acknowledg the Multitude and Greatness of the Crimes which I have committed against thy Divine goodness I acknowledg them O my gracious Lord God! with all possible shame confusion and I abhor them with as much sense of Sorrow as my Heart is capable of Yes my good God! It most heartily grieves me to have so heinously offended thee Not only by reason of the Benefits which I have receiv'd from thy bountie and abus'd by my ingratitude though I have just cause to be exceedingly afflicted upon this consideration Nor for having forfeited my right and title to Heaven and eternal felicity though I make my earnest suit to thy Throne of Mercy that it may be again restored unto me Nor for having deserved Hell and eternal punishments though I conjure thy paternal Clemency to deliver me from it But principally and as near as I can only because my Crimes are displeasing opposite and offensive to thy infinitly amiable Goodness which meerly for its own sake ought to be most sincerely affectionatly and gratefully honoured and obeyed by all thy creatures although they could neither hope for any Recompence nor should dread any Punishment In testimony of this my true sorrow I here protest in thy presence O my God! that were all the felicities of Heaven annihilated and the fires of Hell extinguished so that there were no other good expected by serving thee than the sole rendring of my due love gratitude and obedience nor any other evil incurr'd by not serving thee than the sole depriving thee of thy due Honour I would and do even at this very instant begin to love honour and serve thy sacred Majesty with as much fidelity as my former excesses have had disloyalty Give me pardon O merciful Maker for my past Sins and Impieties and grace to amend for the future And though I am most unworthy to have my Prayers heard or my Petition granted because I am so enormous an offender yet O merciful Father look upon thy meek Son Jesus whose precious Bloud I present unto thee And beg for his dear sake that thou wilt be propitious to me a wretched Sinner ¶ 7. Eight Exercises transferr'd hither our of our Spiritual Conquest to the end that such
other thoughts out of your mind settle your self by a serious application of your spirit to the Examination of your Conscience making use if you please of some one of the Methods hereafter described in the particular directions for Confession But beware 1 of over-much earnestness impression anxiety or disquiet in your examination 2 of over-much scrupulosity contenting your self to remember the greatest and most dangerous hiding the rest of your Venial sins in Christs sacred Wounds and drowning them in his precious Bloud 3 of over-much tediousness like those weak spirits who to make an eight days-Confession must have four hours time of Recollection and are troubled when it is denied them for surely the discussion of the Conscience is not to be measur'd by the length of time but by the attention of the Spirit 4 Be sure to Confess nothing but that for which you are sorrowful and which you purpose to amend 5 In defects and imperfections mention only such in Confession as you desire to correct in your self and the rooting out whereof would make most for the encrease of your peace of humility of purity of heart and liberty of spirit 6 Above all things beware you go not to Confession pro forma out of custom or for company for such persons seem scarcely to detest Sin sufficiently nor purpose amendment resolutely and consequently put themselves in danger of committing a Sacriledge by coming to the Sacrament indisposedly 7. Having made your Examination of Conscience forget not to frame an Act of Contrition detesting all your sins in general and those in particular which you have now remembred and remarked in order to your present Confession In Confession 1. YOur Confession is to be accompanied with these Five qualities and Conditions which are necessarily required to make it valid and effectual The First and principal condition of a good Confession is Integrity that is You must exactly entirely and sigillatim says the Council of Trent one by one accuse your self of all your Mortal Crimes with their number and aggravating circumstances be they never so secret so infamous so enormous be they Interior in thought or Exterior in word or action be they hidden or manifest for who so conceals any one Mortal Sin either through shame or through malice or through his own culpable negligence and want of due examination invalidates his whole Confession turning it to his own Confusion and of the Sacrament making a Sacriledg The second Condition is Humility that is you must humbly acknowledg your selves culpable and not excuse your crimes or cast your faults upon others upon the occasions upon the temptations c. The third Condition is Clearness of expression that is you must deliver your Confession in such distinct and intelligible words as may make your Sins plainly understood and the state of your Soul clearly known to your Confessor who sits in that Tribunal delegated by the divine Majesty to judg of the Penitents Conscience The fourth Condition is Simplicity that is you must declare your Sins truly nakedly inartificially and undissemblingly without multiplicity of words circumlocutions exquisit phrases fruitless repetions and unnecessary circumstances especially in Venial Sins for all this doth but disguise confound and obscure the Confession The fifth Condition is a sense sorrow and feeling of your Sins heynousness that is you must put on the person and posture of a devout modest poor Criminal appearing before his dreadful Judg imitating the Publican who sighing from his heart casting down his eyes and smiting his breast deem'd himself unworthy all grace and favour 2. From which Conditions you may easily gather what abuses you are to avoid As 1. You must take heed of going to Confession like some lewd Libertines who by their light carriage and laughing countenance shew how little serious they are in a matter of so great moment 2. Let not your Confession consist of Negatives tiring your Confessors ears with these like fruitless and superfluous expressions I have not lov'd and serv'd God as I should I have not pray'd so fervently frequently faithfully as I should c. Surely the heavenly Citizens might say as much and were you guilty of no heavier Crimes you might deserve to be plac'd upon the Altar as most worthy of a Saints honor and worship 3. Vse not Indefinit terms in relating your Sins like some who will say Persons in my place of my calling in my condition do somtimes tell untruths People are apt to hear and speak some words of Detraction c. For your Confession must be personal and your accusation must be limited to your own particular action 4. Beware also of these like conditional ways of accusation If I have sworn ly'd detracted I ask God pardon For your Confession must be absolute and positive 5. Nor let your Confession consist of Generals by saying I have been proud idle envious c. Neither imitate such as having little to say by reason they want a true self knowledg or have fail'd to make a due Examination of their Conscience accuse themselves of Tepidity indevotion infidelity in answering to holy inspirations c. For you are to particularize the number and circumstances of your Crimes and declare that single action or omission which is sinful 6. Do not indiscreetly declare a third persons fault or imperfection to palliate or extenuate your own crime saying I have a Husband a Son a Servant so froward troublesom unruly that I am somtimes urg'd to Anger and impatience c. For this is not to accuse your sins but excuse your self 7. Much less are you to express your great offences in extenuating terms by saying I have let slip some Idle words and they were somtimes tending to dishonesty or detraction For this is to cover the Crime and to commit a Sacriledg 8. Avoid these two extreams Of speaking over-lowd least others may hear you or over-low lest your Ghostly Father should not understand you 9. Abuse not your Gostly Fathers years and patience and indeed the Sacrament it self with Impertinencies or any thing whatsoever concerns not your Conscience For to talk during the time of Confession of trivial temporal or indifferent businesses which may be deferred is to prophane the sanctity of this high Tribunal 10. Imitate not them who whilst they are at Confession gaze up and down play with their Beads or Fingers and relate their Sins with as little feeling as if they recited a Romance For the exteriour disorder and irreverence declares the interiour indevotion and negligence 11. Run not to every new-coming Priest like some vagabond spirits who no sooner hear of a holy devout spiritual Confessarius but presently they have an itching desire to make a trial and tast of him For this savours over-much of Curioâ—…ty and Levity 12. Leave not your ordinary Ghostly Father without a just warrantable occasion and necessity Much less should you do it when you have committed some extraordinary Crime for fear of incurring his ill opinion
to which you knew your self obliged out of covetousness or out of malice or out of negligence Are you now resolv'd to do it 7. Have you wilfully omitted the performance of the Penances which were enjoyned you by your Ghostly Father and by you accepted Declare these things as you find your self guilty at the beginning of your Confession That your Ghostly Father may know the state of your Soul understand his own Power and perform his Duty The Examination upon the ten Commandements The first Commandement Thou shalt have no other God but me The sins against this fiist Commandement are these BEing come to the age of Discretion to have notoriously and for a long time neglected to learn such things as are necessary to be known by all Christians in order to thir salvation which are The Articles of Faith contained in the Creed the manner of Prayer contained in the Paternoster the Commandements of God and the Church and the Sacraments 1. To be an Heritick or to have the Will to be one 2. To disbelieve any article of Faith proposed by the Catholick Church as the Intercession of Saints the Real presence Purgatory Indulgences c. 3. To doubt and stagger in matters of Faith 4. To defend pertinaciously any tenent or opinion contrary to the Catholick doctrine 5. To dispute rashly against the verities of Faith or question the Churches power instituting Fasts Feasts c. 6. To give any exteriour signes of your approbation of Infidelity or Heresie 7. Not to defend the Truth and the Catholick Cause out of cowardise tepidity negligence when you are bound to do it in respect of Gods honour and your neighbours good 8. To mock at matters of Faith at the Ceremonies of the Church at Processions and other sacred things 9. To omit any duty necessarily belonging to a Christian out of shame for fear of some temporal dammage or to conceal your being a Catholick when bound to profess it 10. Not to be careful in resisting all temptations and suggestions of Atheism Heresie c. 11. To hear the Sermons assist at the Ceremonies or any other religious Exercise of Hereticks 12. To read or retain Heretical Books without licence knowing it a thing forbiden 13. To have been negligent in teaching instructing such as are under your express charge in things necessary for their salvation 14. To make use of Magick Spells Witchcraft Enchantments Or to consult such persons or to give credit to their sciences or sayings 15. To receive Characters or to give charms powders potions c. for evil ends 16. To use superstitious prayers words figures ceremonies against the sense intention and Laws of the Church for the procuring of your own or others health 17. To wear or counsel others to wear certain Papers or superstitious Scroles about you for the cure of Agues or any other Diseases 18. To calculate your Nativity seek to know your Fortune c. by superstitious means 19. To give credit to Dreams Fancies the crossing of your way by such Beasts or the singing or flight of such Birds 20. To tempt God by having too much confidence and presumption of his Mercy taking thence an occasion to sin more freely 21. To defer your conversion Confession correction of life and manners upon the same presumption of Gods goodness To have willingly consented to certain thoughts of disdain and murmuration against the divine Providence as for sending Afflictions for hindring the execution of your passions for forbidding of pleasures 22. To dispair of Gods Mercy and to have no hope of obtaining pardon for your sins 23. To murmure against God or his divine Providence 24. To persecute injure scorn deride devout holy religious persons and to undervalue their ways and exercises of piety 25. To have totally neglected all Prayers and thoughts of God Morning and Evening c. 26. To use cursing or blasphemous words against God his Saints or sacred things 27. To disswade any one from any vertuous action as the hearing of Mass the entring into Religion the saying of his Prayers c. 2. Com. Thou shalt not take the Name of GOD in vain 1. TO swear vainly and without necessity or out of custom and what oaths 2. To swear falsly whether in jest or seriously or to the prejudice of another To tell a lye which brings any notable dammage to another is a mortal sin with obligation to repair the dammage thereupon ensuing Note That to Swear vainly is to Swear when there is no occasion which is a great Sin though it be in a matter of truth but to Swear falsly is to Swear and Lye both together 3. To swear you will do what you intend not or if you intended it you perform'd it not it being a thing lawful 4. To be perjur'd or swear falsly in Judgment or to cause another to be perjur'd or being juridicially interrogated to answer falsly or contrary to the intention of the question and what dammage hapned thereupon to a third person 5. To swear by way of imprecation or cursing as the Devil take me Let me never see God God damn me confound me c. 6. To swear you will commit such a sin whether it be venial or mortal And to commit it for your Oaths sake is a double crime 7. To break your lawful Oath or cause others to break their Oaths 8. To take pleasure in hearing others to swear curse blaspheme or provoking them ro it by contradicting urging angring them 9. Not to reprehend swearers and blasphemers when you ought or might do it 10. To discover what you promis'd and swore to conceal what prejudice thereupon 11. To blaspheme the name of God in your heart or by your mouth in your choler or being calm and serious 12. To call the Devil to your help in cold bloud or in the heat of passion 13. Not to perform your lawfully and advisedly made vows to do things that are good or not to perform them in time and place What Vows How long since you made them 14. To fail in the accomplishment of that into which your Vow was changed 15. To make a Vow without intention to fulfil it 16. To make a Vow to do an evil thing or not to do a good thing or to do a good thing for an evil end 17. To contemn undervalue jeer at the Vows of Religious persons 18. To disswade or hinder others from keeping their just and lawful Vows 3. Com. Thou shalt keep holy the Sabbath-day 1. TO do any servile and unnecessary work upon Sundaies and Holy days for the space of one whole hour 2. To do any action of gain as merchandizing buying and selling in any notable manner and matter upon Sundays for upon many Holy-days after the hearing of Mass and Vespers it is by the common practise of the Church permitted and allowed 3. To command any servants or to hire others to work notably upon such days without urgent necessity 4. To employ Sundays and Holidays in Gaming
impossible for poor Man who is tossed too and fro like Autumn leaves with the Winds of Inconstancy to persever long in his Virtuous enterprises Pious purposes and holy Resolutions 16. And to descend now to the particulars of this Evening Exercise The First thing you are to do O devout Christian having recollected your self in some place of retirement Is to render humble and hearty Thanks to the Divine Majesty for all Favours Blessings and Benefits bestow'd on you generally in your whol life-time and particularly that present Day Benefits which his boundless Goodness dayly Renews by still continuing them And how particularly his Paternal Affection Compassion and Providence have appeared in your behalf even in the divers Occasions and Dangers of this now past Day your Eyes if they will only open cannot but admiringly behold Now since he looks for no other return for his Bounty than a bare Gratitude which will cost thee Nothing Wilt thou refuse O Creature to thy Creator Wilt thou deny O Christian to thy Redeemer one dayly Act of thy Memory one dayly Resentment of thy Heart one dayly Acknowledgment of thy Tongue for his dayly continued Love and Liberality In the next place you are to begg Light to discern and Ayd to correct such Crimes as you have that day committed For how can you Hope without the help of Heavenly Light to perceive the many faults excesses omissions which your Frailty your Rashness your Indiscretion your Proness to evil your Perverse customs have drawn upon your Thoughts your Desires your Discourses your Actions amongst so many Objects Occasions Assaults either expresly against his Divine Will and Precepts or at least contrary to his Love and Liking Thirdly proceed to the particular Discussion of your Conscience upon those four Points prescribed by St Bernard 1. How much have you advanced forwards or gon backwards in the way of Virtue and Perfection 2. What you are in your Manners what in your Affections 3. How like you are to your Saviour how unlike 4. How nearly you are united to him or how far distant you are from him Then reflect briefly upon the Companies Discourses Objects Affairs of the past Day Considering what Passions what Imperfections what Omissions what Commissions what expence of time c. And here the more Spiritual persons may fitly make use of St. Leo's method Let every Christian says he sift and sound his Conscience in this Manner 1. Whether the Peace profferr'd to all by our Saviour find's a Resting place in his Heart 2. Whether any Carnal Concupisence impugn's the pious purposes of his Soul 3. Whether he hates mean and humble things and fancies sublime and high matters 4. Whether the inordinate desire of Gain or a Greediness of encreasing his temporal means commodities honours worldly glory and esteem transports him 5. Finally whether hiâ— Neighbours Prosperity provokes him to Envy or his Enemies Calamity excites him to Joy and gladness If in your Examination you have taken notice of any Mortal Crime Be sure to confound your self presently in your Creators presence by an humble acknowledgment of your strange Malice Ingratitude Frailty Look upon the dismal inexplicable interminable torments of Hell which you have deserved even now at this very instant Then praise and magnify the Divine Mercy which permitted not the Earth to swallow you as Dathan and Abiron or the Waves to ingulph you as Pharao with his Egyptian Army or Fire to consume you as Sodom and Gomorra or his Sword to cut you off as the rebellious crew in the Wilderness or his Breath to blast you with sodain Death as Ananias and Saphira or some other Instrument of his severe Justice to revenge his Injury raze you from off the earths Surface and cast you headlong into the place which is only proper and therefore prepared to receive such ungrateful and perverse Wretches as divers Others who have been Death-struck in the very height of their sinful fact and hurried away to Hell before they had perfected their begun impiety And why is this favourable delay of the Divine Justice afforded you O undeserving Wretch but to give you time to call upon his Mercy Call therefore Poor and miserable Criminal Call instantly upon the Divine Clemency Petition him presently for a Pardon Purpose seriously to Correct speedily to Confess willingly to Satisfy for your Transgression And suffer not O Christian suffer not any Mortal Sin which is not absolutly Renounc'd Revok'd Abjur'd by a Retractation of your Will to harbour in your Heart to nestle in your Soul and to sleep one whol Night with you in your Bosom For since you dread to admit a Serpent for your Bedfellow how dare you sleep securely having this horrid Serpent not with you but within you not in your Bed but in your Breast to destroy your Soul by an eternal Death and Damnation if your sleeping Body should be surpriz'd by a temporal Death and Dissolution And have not many Sinners been so serv'd Ah! my Friend That which happens to One may happen to any One and may justly be dreaded by every One. In matters of such moment where the loss if it happens is irreparable Precaution is necessary to prevent the Danger But this Act of Contrition must not have the Fear of your own eternal Punishment and the Dread of Hell-fire for its only Object This is too mean a Motive for your Sorrow and unsufficient for your Salvation You are to take the rise of your Grief from a more glorious Origin the Consideration of the heavenly Felicity whereof this Sin of yours hath eternally depriv'd you unless your true and timely Repentance re-instates you The Kingdom of Heaven suffers Violence Your Sorrow O Sinner must force your passage thither and your Sighs and Tears must make a Breach for your entrance Neither must you yet stay here but soare higher than Heaven it self elevating your afflicted Spirit even to the Throne of the Divine Majesty offended Yes O penitent Soul The Divine Goodness offended is the only pure Motive and ought to be the prime Object of your Sorrow and Contrition O my Father said the Repentant Prodigal I have sinned against Heaven and in your presence He says not I am worthy of your Punishment unworthy of your Inheritance but I have offended you and injur'd your Goodness The consideration of having offended his loving Father more lively pierces his Soul than the fear of Punishment or the loss of his Portion To be sorry for our Sins by reason of the incurr'd Punishment is a Slaves property by reason of the lost reward is the part of a Mercenary by reason of Gods Goodness is a loving Child's Duty The Slave shunns Blows the Mercenary seeks for Gain the Child shews his Duty The first is an act of Constraint the next of Covetousness the last of Love The Punishment is indeed to be dreaded and the Reward is to be desired but Gods Love is chiefly to be regarded His Love should be mans only
no enlargment of earthly treasure no addition to my worldly goods or glories I only beg the riches of thy pure Love and a prosperous progress in thy perfect Charity that I may seek thee in all affect thee above all and live content with thee who art only to me all and all And since each virtuous action increaseth this divine and desirable habitude of Charity Up my Soul be thou holily covetous to heap up Heavenly Jewels lose no time let slip no opportunity lay hold on all occasions to better thy Talent Give grace to thy servant O sweet Saviour to set vigorously upon all acts of Virtue both great and little that by both he may be a continual gainer of thy gracious favour and friendship and become more and more agreeable to thy good love and liking Encourage me O my God! to climb up the several steps of thy heavenly Charity O let the same merciful goodness which hath given it a beginning in my heart augment it and bring it to its full growth and perfection As I have for thy love rooted out all affection to sin assist me now to implant Virtues in my Souls garden that thou may'st finally repose in it during the mid-day heat of my affection thus fitted up and prepar'd for thy desired Presence Grant O most gracious Lord that I may never more so far forget my self and forgo my present resolution as to fall into mortal Sin which is the present death absolute poyson and utter destruction of thy divine Charity O love of my God! the life of my Soul the crown of my head the chief jewel of my heart shall I lose thee for any worldly profits pleasures preferments No my Soul Let us watch and pray that we enter not into temptation Let our Love be active that sin seize not on us being idle Let us frequently and fervently cordially and continually breath forth Acts of sweet love to our ever loving Lord O that we could still do it all the moments of our life and die in the height of this divine exercise 5. Our Charity is to be duly ordered 1. We are to love our God who is above us 2. Our own Soul which is within us 3. Our Neighbour who is neer to us 4. Our Bodies and all other things which are under us O That happy Spouse in whom thou O Lord wert pleas'd to imprint the perfect order of Charity My Soul is also thy dear Spouse O divine Bridegroom Order there also I beseech thee thy heavenly love season all my affections with wisdom and discretion Suffer me not to commit the least injustice in my charity but to settle my love upon each object according to its true value worth and merit I love thee O my Lord chiefly and soveraignly I love my Self only for thee pursuing nothing so passionatly as my Souls Salvation that so I may more perfectly love thee more purely please thee perpetually praise thee and enjoy thee eternally I love my Neighbour as stamp'd with thy Image design'd for thy glory I love thy dear Servants with complacency I love mine Enemies with desire of their amendment I love all rational Creatures with wishes of their progress and perfection in thy Charity Finally I love all things in their several orders to thee their amiable Creator and as they are more or less worthy before thee who art the only Rule and touchstone of all my affections Lord Regulate thus my love Order thus my Charity Let me henceforth prize all things with an equal and upright tax Let me look on Silver and Gold as white and red clay made precious only by mens erring opinions upon this Life as a vapour that appeareth for a little time and then vanisheth away upon all corporal Beauties as flowers soon fading whose end is deformity and rottenness O let me not absurdly and ignorantly equal the bodies worth with the Souls dignity Heaven with Earth Eternity with Time or thee my Creator with thy Creatures Ah my indiscreet Soul how long hast thou been deceived how grosly hast thou hitherto transgressed and swerv'd from these sacred Rules how confused have been thy affections Alas a poor created object a pretended friend a plastred countenance a parcel of small and perishable commodities have so perverted thy judgment troubled thy senses and taken up thy love that thou hast often preferr'd them before him who produced thee them and all things out of their eternal nothing Is it possible that such disordered appetites should master a rational Soul indued with a being to be wholly bestow'd on divine love O suffer it no longer my loving Lord Take up thy chief place in my heart which only appertains unto thee Let it first cherish thy infinit Charity before all things and lend so much and no more of its affection to all other objects as thy heavenly love will permit and allow of 6. The Retinue and train of Charity 1. Faith and Hope go before it 2. The Interiour and Exteriour Acts march on each side of it 3. The Effects of the Acts follow it WHence is it O my tepid Soul that having so firm a Faith in thy Creators greatness and so full Confidence in his goodness thou yet remainest so cold in his Charity Ah my my Lord this defect may seem supportable in Infidels who believe not thy supream power and in Devils who cannot hope in thy divine mercy but in me who am so well inform'd of both it is totally intolerable O shall the earths frail beauties move the heart of their beholders to admiration and shall not thy heavenly beauties benefits perfections promises inflame my Soul in thy affection Yes O my God! as I most unfainedly believe thee and most undoubtedly hope in thee so I cannot but most cordially love thee And I will endeavour accordingly to practise and produce such acts as are conformable to these my ardent affections O how glad is my heart that thou alone art God! so good so great so eternal in thy self so incomprehensible in thy perfections so amiable in beauty so admirable in glory so infinit in felicity O when shall I perfectly praise thee and powerfully excite all creatures by my example to glorifie love serve and adore thee as thy immense goodness deserves Why then my weak wretched wicked Soul O why hast thou acted so often contrary to thy beloved Soveraigns glory been an open enemy to his greatness and so long injurious to his goodness Pitty and Pardon me O meek and merciful Creator be no longer deprived of the greatest praise a poor soul is capable to render thee Lord for the love of thine own honour change all sinners affections and draw from them those respects duties submissions gratitudes for which thy goodness created them O great Charity how gloriously art thou attended how ample and magnificent is thy train of followers how happy is that Soul which becomes a Paradise of delights by harbouring thee O divine Guest Oh that I were worthy to
motive of the Love of God and not for any servil Fear As when a Child having offended his Father grieves not so much for fear of being disinherited as for having been disloyal and disobedient to so loving and beloved a Parent 2 It must be accompanied with an inward sincere and hearty Detestation of the Crime like that of the Prophet David and of the Apostle S. Peter and not only an outward verbal and lip-lamentation like that of Antiochus and Esau And 3 It must be joyned with a firm Resolution of future Amendment Now this Sorrow for the Sin this Detestation thereof and his Resolution of amendment grounded on the consideration of Gods goodness which constitute the essence of perfect Contrition must be 1 exceeding great For as man is bound to love God above all so he ought to hate sin above all 2 They must be general absolute and universal extending themselves to all Sins whatsoever without the least conditional reserve of Affection to any one For what will it avail thee O sinner says S. Gregory to be sorry for thy Anger if thou studiest Revenge What will it serve thee to detest Uncleaness if thou continuest in Covetousness 3 They must precede if not the Confession at least the Absolution for they being as aforesaid of the Essence of the Sacrament of Penance must necessarily go before the end thereof which is the Absolution 4 There needs no vocal expression of this Sorrow Detestation and Resolution for an inward feeling and conception thereof in the Soul abundantly sufficeth 5 Neither is it necessary to conceive as many Sorrows or form as many acts of Detestation and Resolution as you have committed Sins for one only general sincere and hearty Sorrow one Detestation of all that is opposite to the divine love and liking one Resolution of amendment includes all Former and Future crimes and offences Of Confession the second part of Penance Confession is a declaration of your Sins to an approved Priest Now to the end you may declare your Sins exactly you must Before Confession 1. MAke a diligent Examination of your Conscience For 't is not enough to present your self to your Confessarius and there relate what comes then to your memory or what you have learn'd by rote out of Books or what you formerly us'd to say But you must seriously apply your thoughts for some space of time before Confession to consider the true state of your Soul to search as the Council of Trent commands into the most secret corners of your Conscience and to carry with you to Confession such dispostions as are requisit for the obtaining of Absoution 2. This Examination of Conscience may be either in order to a General or an Annual or a Monthly or a Weekly Confession and accordingly more or less time must be allotted for its due performance 3. The Necessity of this serious Examination of Conscience before Confession appears In that the Penitent is obliged to accuse himself distinctly of all his Mortal Sins with their aggravating circumstances their qualities and their number Now he cannot Confess them unless he know them nor distinctly know them unless he hath diligently consider'd them Whence it follows 1 That if the Penitent omits or forgets to Confess any one Mortal Sin through defect of his precedent Examination his Confession is not only fruitless but sinful and sacrilegious as if he had voluntarily conceal'd it because though his intention was not directly to omit it yet his supine negligence directly and formally expos'd him to the danger of making an imperfect Confession 2. It follows That a Penitent presenting himself to Confession without this precedent Examination of his Conscience ought to be sent back by his Ghostly Father without absolution Vnless 1 the Confessarius will take the pains to supply has defect by interrogating him upon all such particular points as may any way concern his calling and state of life and conversation 2 Vnless the Penitent be very weak and infirm or very ignorant and simple or a meer Idiot in which cases the discreet Confessor may undoubtedly supply their impotency but he cannot exempt the common and general sort of Christians from this serious Examination of their Consciences which the Council asserts to be absolutely necessary 3. It follows that such Penitents as will Confess no more than they are asked nor utter a word of self accusation unless it be forced out of their mouths ought not to receive Absolution because there is just reason to doubt of the validity of such Confessions since the Penitents seem to be altogether ignorant of the state of their own Consciences to have been supinely careless in the consideration of the qualities circumstances and number of their crimes and lastly to want a due sense of Sins heinousness and a true horror hatred and detestation thereof and yet all this is necessary for a good Confession 4. It follows for the same reasons That such Penitents as make use only of certain Books and set forms of Confession relating only such things as they there find and no more without any search into their own interionr but out of meer custom coming to Confession always the with same things and declaring them in the same manner do also abuse the Sacrament We condemn not the right use of such pious Books but we seriously advise all Penitents that besides them they will dive into their own Consciences to find out the root of their Offences and to consider their own evil affections inclinations customs together with the nature number quality and circumstances of their crimes that so they may accuse themselves accordingly For what Book can possibly discover the true state of each ones peculiar Soul and Conscience 4. Before you begin the Examination of your Conscience you must humbly beg the divine assistance since it is by Gods particular Grace and extraordinary Favor that any Sinner returns to him by Penance You must therefore elevate to him your Heart Affection earnestly imploring such heavenly succour as is necessary for the making a good Confession which is to you a matter of so high a consequence and importance And consequently you are to ask 1 Light to see your Sins and to know the true state of your Soul 2 Capacity understanding and memory to express them rightly in Confession 3 The Love of God and strength of Resolution to detest and hate them 4 All that is requisite to destroy sin by sincere Penance to be reconciled to the divine Majesty to obtain his mercy to appease his anger to satisfie his Justice and to establish his empire his sanctity his glory in your whole interiour and exteriour man 5. After this you may do well to form an act of Pure Intention protesting that you pretend by his present Confession to acknowledg the disorders of your Life to obtain pardon for your Sins and to get Grace by vertue of the Sacrament for your future reformation and amendment 6. Then driving all
or disfavour For this is a manifest sign of excessive Pride and Hypocrisie 13. Neither ought you to dislike him because he sharply reprehends you for your errors or suspect his affection if he speaks home to you for your correction For all such Exceptions are the meer tricks of Self love not the arguments of soilid Repentance since whoso truly conceives himself a grievous Criminal will not covet to be cherished but be well content to be chastised Fourteenthly If you go often to Confession as surely all zealous and devout Christians should you may do well to mention briefly and without any circumstances some one Sin of your life past for which you are certain to be most heartily sorry that so you may both secure your own Contrition and the Priests Absolution Fifteenthly and Lastly End not your Confession abruptly as you would an idle story or by saying as some rude penitents do There 's all I have no more c. But add some such like words For these my offences c. As is hereafter set down After Confession 1. HAving concluded your Confession you are to yield an humble and attentive ear to what your Ghostly Father shall tell you If he questions you answer him clearly sincerely punctually If he chides you take it patiently If he says little or nothing to you trouble not your self but bowing down your head embrace the enjoyn'd Penance and receive your Absolution 2. Departing thence full of outward respect and reverence and of inward joy an comfort retire your self into some place of quiet and there recollecting your heart and senses conceive your self to be the Prodigal Child received into favour and then extasid at the consideration of your Creators boundless Love and Mercy render him most hearty thanks for having so freely pardoned your ingratitude disloyalty and disobedience 3. Do not lightly discover to others what your Ghostly Father said unto you or what Penance he enjoyn'd you For that which passes in this Sacrament should be on all sides kept secret 4. You are not to cast your Eyes any more upon your particular Offences nor to trouble your self by reflection whether they be well confessed or not but turning your heart sweetly quietly and confidently to your Creator detest whatsoever is contrary to his divine liking and renounce all that may put any obstacle between your soul and his love 5. Know assuredly That if you have made your Confession sincerely with all the necessary and essential conditions and dispositions which ought to accompany it you are also absolved from all such Mortal Sins as you may have committed through forgetfulness according to the express decision of the Council of Trent 6. But if notwithstanding all the moral and necessary Diligence you have employed you have omitted to confess some Mortal Crime which recurrs afterwards to your memory be not at all troubled or dismaied thereat for all you have to do in this case is to mention such Mortal Sins thus omitted and forgotten in your next Sacramental Confession 7. You may do well to excite your self to a new Sorrow for your Sins supplying your defect therein by borrowing that which your Saviour felt in the Garden in consideration of these very Crimes in particular by you now confessed 8. Renew your good Purposes of Amending your life and make fresh Protestations to correct what is amiss for the future 9. Say devoutly your enjoyn'd Penance thinking it small in regard of your sins and therefore adding other prayers hereafter set down as your leisure and devotion shall permit and offering up to your Soveraign Creator for further satisfaction of your Crimes the merits of his Son Jesus the Milk of his Mother the blood of his Martyrs the Innocency of all his Saints 10. Lastly beg grace strength and courage for the performance of and perseverance in your well made Resolutions and for the faithful keeping your Promises now made to God and your Ghostly Father Of Satisfaction the third part of Penance SAtisfaction is a payment of the temporal punishment which is due to Sin by reason of the injury done thereby to the Divine Majesty by the performance of such penal and laborious works as are imposed by the Ghostly Father For the declaration whereof note these following Maximes containing briefly all that is necessary to be known concerning this matter 1. That when the Sin is pardoned the Punishment may remain For the Sacrament of Penance or Confession remits only the Fault primarily and the Punishment secundarily according to the fervor of the pious Penitent and the quality of the imposed Penance 2. That this Punishment must be paid and discharged either in this World by the performance of good Works and the gaining of Indulgences or in Purgatory if sufficient Penance be not done during our life time 3. That it cannot be determined what Punishment in this Life is sufficient to satisfie for a Mortal Sin this being a thing known only to God who alone knows the grievousness of the offence 4. That the performance of the Penance imposed by the Confessor is not so essential to the Sacrament as that if the Penitent should die before he accomplishes it the Sacraments should be invalid 5. That the Satisfaction which is essential to this Sacrament consists in the Resolution of the Penitent to perform the obligation annexed to his Sin of repairing the injury he hath done the Divine Majestie either in this World or the next 6. That such a Sinner as will accept of no Penance is uncapable of Absolution because this obligation of doing some Satisfaction is essential to this Sacrament 7. That such an one as is content to satisfie in Purgatory but will do nothing at all in this life ought not to be absolved because he may be justly reputed not sufficiently Contrite for his Sins by reason of this rashness presumption and plain tempting of God 8. That the works which are proper to satisfie for our Sins are Penal works and reduced to these three kinds Prayer which comprehends all sorts of Devotion Fasting which includes all kinds of Austerities Almsdeeds under which are contained all works of Mercy and Charitie towards our Neighbour And these three sorts of Penal Works are therefore chiefly recommended to all Penitents because of their conveniency to satisfie for the three common sorts of Sins 1. Against God to which Prayer corresponds 2. Against their Neighbour for which Almsdeeds are instituted 3. Against Themselves for which Fasting is ordained 9. That though as aforesaid the Penitent be obliged to accept of some Penance to the end the Sacrament may not be rendred imperfect yet he is not bound to accept of what Penance the Confessor indiscreetly imposes upon him but he may lawfully demand to have it moderated or chang'd into something more easie For he is not obliged under any pain of Mortal Sin to obey him in any thing else than in receiving his Absolution 10. That when the Penitent hath freely aâ—cepted any Penance
imposed upon him by his Ghostly Father he is absolutely obliged to accomplish it Yet if it be a light Penance as three Paters and Aves or that he omits some small parts of it such an omission is only Venial by reason of the littleness of the matter 11. That when the Confessor limits no time for the accomplishment of the Penance imposed by him and accepted by the Penitent in Confession It is requisite it be performed at the first opportunity because it is probable he so intended it to the end the Penitent might speedily satisfy for his Offences and carefully preserve himself from future falling 12. That such an Omission of accomplishing the Penance speedily is no Mortal Sin unless it be a notable negligence and in some dangerous circumstance the judgement whereof depends upon the Conâ—essors Prudence ¶ 5. Particular Directions and Practical Devotions for Confession BEFORE CONFESSION THe Penitent who resolves by Gods Grace to make a good Confession must according as opportunity shall suffer and Devotion serve perform three things before he presents himself to his Ghostly Father to wit He must Consider He must Examine He must Pray First consider That the discussion of your Conscience and the Confession of your sins is a soveraign remedy against blindness of heart and weigh with your self how dangerous a thing it is to defer your Conversion to linger out in wickedness to make bad Confessions since you know not but that such wilful malice may cause God in Justice to leave you in final Blindness and Impenitency This needs no explication but Application If one should tell you This year you shall be drowned would you not beware of Water Do so of Sins and their occasions Why will you still heap up wrath against the day of wrath There is nothing surely that doth more harden the Hearts and blind the Understanding than the abuse of the Sacraments and the wilful resistance or neglect of Gods call and inspirations 2. Consider How easily a Blind man is deceived how dangerously he walketh what comfort he wanteth Apply the same to your soul blinded with sin and ponder well these places of Holy Writ Run whilst you have light least the darkness of death should overtake you I have sought after thee and thou wouldst not be found now thou shalt seek me and thou shalt not find me but you shall die in your sins 3. Consider how a blind man is led 1. by a Dog 2. by a Child 3. by a Staff so a blind Soul is led 1. By Custome in sin to which it returns as a dog to his vomit 2. By Affection to creatures as a doting Mother thinks her black Child beautiful 3. By Passion for then having a staff you will strike friend or foe Beware in time and permit your self to be ruled and directed 4. Consider what a madness it were for you to kill your self with that Weapon which is deliver'd into your hands for the defence of your Life And is it not a far greater phrensie to procure your spiritual death by that which is provided for your souls life and preservation Is not Confession the Sacrament of grace and reconciliation O! Let it not prove your bane and damnation 5. Blessed are the clean-hearted for they shall see God Without some degree of Purity 't is impossible to see enjoy and possess him who is Purity it self Consider then seriously what you must do and which is the readiest and surest means to get this Puritie 6. Think what will most affright your Soul and make its case desperate at the hour of death Bad Confessions And what will then most comfort it Good Confessions that is To have done your dutie and used your best endeavour in the exact and faithful performance of this most important business which is all God requires at your hands Prevent therefore and provide in time Do it even now for there is danger in delay 2 Examine INvocate the divine Light to see God and your self his goodness and your naughtiness that you may praise him for the one and obtain pardon for the other Saying briefly thus A Prayer befre the Examinatin of your Conscience O Father of light and God of love grant me true light true love and true wisdome that I may impartially discern what doth please and displease thy divine Majesty in my Soul For I most earnestly desire to detest and deface the one and to embrace and increase the other Illuminate the eyes of my Understanding that I may truly see my sins and imperfections enable my Memory that I may duly confess them strengthen my Will that I may resolutely amend them and change my Whole man that I may sleep no longer in death and deadly sin O my soul Give up an account of thy stewardship since thou hast not long to hold it Fool This very night thy soul shall be taken from thee and what then will all these impure and impertinent thoughts desires words affections and actions profit thee To what purpose gainest thou even the whole World if thou losest thy own Soul O Martha O N. Thou art troubled about many things when as there is but one only thing which is absolutely necessary Return therefore into thy self and turn to God Lament Repent Amend A form of Examination for such as Confess often AMongst the many forms of Examination of Conscience make use of some one that seems to you the clearest easiest fullest and most suitable to your gust devotion and condition as thus 1. How long is it since my last Confession 2. Where and with whom have I since that time conversed 3. What Employments have chiefly taken up my time 4. What Sins and imperfections am I most inclinable to 5. What is the charg and duty to which my Vocation obliges me 6. With what Intention have I done my actions A form of Examination for proficients and Religious persons Or thus 1. WHerein have I offended my good God in Works of disobedience propriety immodesty indevotion c. 2. In Words of murmuration detraction dishonesty untruth pride passion c. 3. In Thoughts of curiosity vanity sensuality impurity disdainfulness spitefulness c. 4. In Affections and desires and intentions against Charity Chastity Humility Or thus 1. WHat sensuality in meat drink sleep talk company 2. What curiosity of eyes ears tongue heart 3. What vanity pride complacency 4. What Tepidity distraction negligence in Office prayers recollection devotion 5. What uncharitableness in words censures judgments 6. How impatient disobedient soon disquieted for every toy 7. How partial in my own case in defending my own opinions in point of propriety Or thus 1. I Have been very irreverent indevout distracted through my own fault in performing the divine Office and other prayers of obligation especially twice or thrice 2. I have been defective in charity towards others externally or internally especially in speaking or judging ill of them or in such a manner upon such motives and so often 3. I
have been very unmortified unresign'd froward out of pride scorn of others self-love c. especially two or three times in such manner as by uttering vain disdainful distastful words by hypocrisie by internal complacency by self-opinion c. or by external shew complaining impatience c. 4. The fourth point may be concerning such particular Sins as each one shall find himself most inclin'd unto and wherein he most frequently fails They who desire a more large and particular Catalogue of such fins and imperfections as even good and virtuous persons may somtimes fall into may examin themselves upon the following heads And if they find themselves guilty of the Crimes there mentioned let them mark remember them in order to their Confession passing the rest over and omitting them Against God 1. HAve you perform'd your morning and evening exercises of Devotion dedicating your first and last thoughts to the divine Majesty 2. Have you daily employ'd some time in mental Prayer in reflecting upon your progress in virtue and perfection in the Examination of your conscience as you resolved as you promised you were enjoyned 3. Have you done your Actions with a pure intention for Gods honour and glory or for vanity 4. Have you been zealous to hear Mass not only upon days of obligation but upon other days when you had time and opportunity 5. Have you well spent your time especially Sundays and Holydays in pious exercises reading praying 6. Have you omitted any good action for humane respects temporal interest servile fear 7. Have you spoken reverently of God of the Sacraments of Faith of Church Ceremonies 8. Have you sought self-satisfaction in your practises of devotion more than your souls advancement 9. Have you don your devotions meerly out of custome negligently tepidly with disgust with repugnancy 10. Have you faithfully speedily fervently corresponded to good holy Inspirations 11. Have you slighted censured undervalued the ways and devotions of others to seem more knowing 12. Have you frequently aspir'd to God remembred his presence or rather been totally extroverted to creatures 13. Have you been zealous to promote Gods cause to encreass his honour and glory to defend the Truth to encourage virtue to better your neighbour to correct such as have oppos'd all these things 14. Have you resign'd your will to the divine disposition in sickness pains crosses and all accidents 15. Have you faithfully resisted all suggestions of infidelity of distrust in God c. both in prayer and at other times Against your Neighbour who is either your Superior 1. HAve you refused to obey your Superiors out of pride self-conceit obstinacy 2. Have you murmur'd at their commands abetted others in their rebellion given ear and way to their murmurations and obloquies 3. Have you been troubled peevish impatient when you have been told of your faults chidden corrected 4. Have you scorn'd their wholsome admonitions corrections advertisments or censur'd their proceedings 5. Have you spoken contemptibly of your Superiors 6. Have you nourish'd a certain aversion or disgust dislike against your Ghostly Father or Spiritual Director because he is too severe or too facile or for any other cause Or your Equal 1. HAve you offended your Brethren Sisters Companions fellow-students husband wife by injurious outragious threatning words 2. Have you blasted their fame and reputation by any sort of detraction and how heinously 3. Have you judg'd rashly of their actions and intentions and utter'd your judgment before others 4. Have you rais'd any reports either true or false or caus'd any discord wittingly or accidentally 5. Have you been envious at their good either spiritual or temporal 6. Have you been harsh froward peevish towards them in your carriage speeches conversation 7. Have you taken pleasure to vex them anger them mortifie them and thereby provok'd them to swear curse or any way offend God 8. Have you mock'd at them confounded them slighted or contristated them or derided their devotions Or your Inferior 1. HAve you taken upon you to curb check chide them upon all occasions out of pride and arrogance 2. Have you scorn'd them reproach'd them upbraided them of their corporal or spiritual imperfections 3. Have you exceeded in reprehending their faults or not done it at all upon just occasions 4. Have you had the charity to bear with them compassionate them assist them counsel them 5. Have you willingly heard their excuses and admitted their just defenses and been ready to pardon them 6. Have you commanded only just and rational things or done it with overmuch imperiousness harshness severity 7. Have you been partial in your affection or conceiv'd an aversion from some one upon light occasiions 8. Have you been carefully solicitous for them under your charge and provided both for soul and body Against your Self 1. HAve you zealously daily devoutly consider'd your obligation of tending to perfection and endeavour'd your advancement in the way of virtue 2. Have you made frequent returns into yuur own interiour reflected upon your self recollected your senses bridled your sensuality studied mortification 3. Have you been eager to follow your own will fancy judgment to defend your own opinion either in things indifferent or controverted or dangerous or scandalous or in matters of Religion or Devotion 4. Have you been glad to hear your self prais'd esteem'd glorified to be reputed good virtuous just 5. Have you given way to thoughts of vain-glory and vanity 6. Have you not permitted overmuch case to your body pamper'd your flesh yielded to sensuality 7. Hath your conversation been edificatory modest moderate not over light nor over-severe c. 8. Have you preferr'd your self before others been over-forward proud troublesome in company 9. Have you not publish'd your own praises related your own actions out of a vain desire of esteem c. 10. Have you spent overmuch time in play divertisments useless employments and thereby omitted your devotions 11. Have you omitted good actions out of complacency or for any other respect or reason 12. Have you been sedulous circumspect conscientious in your charge office employment condition If you have committed any of the more grievous crimes not here mentioned your own memory will easily suggest them unto you for a soul that is tender delicate and desirous to serve God cannot possibly forget any such mortal offence which so much grieves and afflicts her 'T is therefore abundantly sufficient for such devout Penitents as mak frequent use of Confession to use a moral diligence and take a competent time for the examination of their Conscience without troubling themselves to turn over those long catalogues of Sins which are proper only for the making of General Confessions satisfying themselves in that they have no will to conceal any thing from the knowledg of their Gostly Father 3. Pray HAving thus without anxiety perplexity and scrupulosity examin'd your Conscienec say thus to your sinful Soul A Prayer after the Examination of your Conscience AH frail weak wicked
essential Defects are 1. Want of sufficient power and jurisdiction in the Priest to whom their Confessions were made Or if he were so ignorant so deaf so drunk c. as that probably he did not hear the Confessions or not rightly give the Absolution 2. Want of Contrition in the Penitent or of so much Sorrow as was absolutely necessary with the Sacrament or want of a sufficient purpose of amendment 3. Want of Integrity in the Confession when the Penitent wittingly and willingly concealed any mortal Sin In which cases it is absolutely necessary to reiterate not only such Confessions but all that were made since any such committed Error 2. As for other motives of Devotion and not of Obligation inducing zealous Christians to make General or Annual Confessions they are to be judg'd of by the prudent Ghostly Father and his dictamen and counsel is therein to be followed 3. The Penitent therefore who is desirous to make an exact general Confession either as necessitated thereto by reason of some Essential Defect crept into his former Confessions or advised thereto by his Ghostly Father May do well for his more orderly proceeding and to avoid trouble tedidiousness and Confusion to divide his whole life into three or four estates or stages The first from the time he had the use of reason to the time of his first Communion or If he have been brought up in Heresie till the time of his Conversion to the Catholick Faith The Second From that first Communion or Conversion till the time of his Marriage or of his entrance into Religion or of his undertaking such an office trade employment or of his being made Priest c. The third From that time till he made his last exact General Confession The fourth From that time till this present day Where note That if the Penitent well remembers to have made good and sincere Confessions till he came to such an Age or that about ten or twenty years past or at such a time be made an exact General Confession He is in no sort obliged to begin his Examination of Conscience any higher than precisely from such time as he doubts of the validity of his Confessions 4. Having thus divided his life He must apply himself to consider the Places where he liv'd the Persons with whom he conversed and what was the chief part of his charge office employment and business That so he may finde out that which is indeed the main matter and greatest difficulty in the making an exact General Confession to wit The number of his sins in their several kinds and species 5. If he hath been so habituated to some one or more particular sins as that he daily and customarily committed them it suffices to declare that he so long time for so many years or months wallowed therein 6. If the Custom was not so continual nor the Acts so frequent It suffices to say That he was given to such a Sin for so long a time during which he fell each month or each week so often 7. Because the frailty of mens Memory is so great that they can scarcely give in the particular number of their Sins It suffices to say I have fallen into such a Sin so many times to wit 40. or 50. times or thereabouts 8. If one hath been formerly an Heretick It is sufficient to say I continued so long in such an Heresie to wit a Protestant Puritan c. resisting Gods Grace and Call c without specifying such other Crimes as are inseparable from heresie as not having during that time observ'd the Fasts Feasts c. Unless he hath also committed other Crimes which are against the common laws of nature and Christianity which must be specified 9. As for the time which is requisite for the Examination of Conscience in order to a General Confession it must be so much as is sufficient according to the Judgment of a prudent and discreet man the Penitents dexterity being considered 10. Let such over-scrupulous Penitents as torment themselves trouble their Ghostly Fathers with long and unnecessary relations of the circumstances of their Sins rest confident and assured That it is morally speaking impossible for the greatest Sinner in the world to have committed any Crime which is not either expressed or intimated in this following Catalogue Let them therefore satisfie themselves to have deliberatly and impartially examin'd themselves upon these points and Confes'd such Sins accordingly wherein they found themselves culpable adding briefly such only essential Circumstances as may alter the species of the crime 11. Retiring therefore your self into some quiet and convenient place and taking sufficient time for your Examination whether it be for the space of 5. or 6. hours together or at divers interrupted times and upon several days which is better and less painful having Pen and Paper in readiness and your Confessional open before you You are first to place your self in the Divine presence imploring the assistance of the Holy Ghost and the prayers of the Blessed Virgin of your Angel Guardian and of your particular Patrons that you may truly know your Sins and be sincerely sorry for them Then you are to represent to your self the infinite greatnesse and goodnesse of your Creator by you so grievously offended and the Image of your Crucified Saviour covered with bloud and wounds for the love of your ungrateful and ungracious Soul which hath again crucifi'd him as oft as she hath committed Mortal Sins which considerations must needs touch your heart with a lively Sorrow and Contrition 12. This done you are to examin your self upon each one of the Commandments of God and of the Church For to commit a Sin is no other thing than to do that which God or his Church forbids you or not to do that which they command you But before you begin your Examination upon the Commandments you shall do well to examin your self in general upon these following Articles marking with your Pen or setting down on your Paper wherein you shall find your self guilty General Heads wherupon you are first to Examine your self 1. HAve you incurr'd any Excommunication or Censure 2. Have you any Case reserv'd to the Pope or to the Church 3. Have you made Sacrilegious Confessions that is have you through fear shame or malice conceal'd any mortal Sin or which you conceiv'd to be a mortal Sin in Confession 4. How long since did you make such a Confession how many such Confessions how oft have you said Mass communicated administred or received Sacraments being in this condition 5. Do you still continue in the direct and evident occasions of committing the same Sin Why have you not quitted them Will you not now quit them without which Resolution you can obtain no Absolution 6. Are you oblig'd to make Restitution of goods unlawfully taken kept stoln or any way by you unjustly possess'd or of your Neighbours honour and good name Have you not made this Restitution
Pastimes Drinking Dancing excessively 5. To omit the hearing of a whole Mass upon Sundays and Holydays without any lawful cause or hindring others by employing them in other business or not permitting not advertising or not commanding your Servants and Domesticks to hear Mass 6. To be voluntarily distracted and for a notable time of the Mass upon such days 7. To assist at Mass with little or no respect piety devotion edification to scandalize others by your laughter immodesty talking impertinent tricks or carriage 8. To cause Taylers Shoomakers or other workmen to labour in their trades upon Sunday-mornings or other Holy-days rather to satisfie your vanity than for pure necessity 9. To murmur at the length of Mass and testifie your impatience by some outward sign 4. Com. Thou shalt honour thy Father and Mother 1. TO hate your Parents to be angry with them to anger and irritate them to contristate and trouble them to deride and mock them 2. To curse them in heart or words or strike them 3. To murmur at them wish them dead c. 4. To disobey them in matters of importance To marry or betroath ones self without their consent and contrary to their liking 5. To speak of them or to them with disdain 6. To scorn their advice and counsel 7 To censure their actions and proceedings or speak ill of them to others 8. To nourish an aversion against them or against your brethren sisters near kindred 9. To neglect them in their necessities not to assist them in their old age nor to acknowledg them because poor c. 10. To study revenge against them for correcting and chastising you or actually to strike them or revenge your self upon them 11. Not to execute their Testament punctually after their death 12. To sow discord in the family amongst your Brethren Sisters c. 13. Not to respect and honour your spiritual parents to wit your Ecclesiastical Superiors your Ghostly Father c. 14. To speak ill of them scorn them affront them abuse them censure them c. 15. Not to obey them nor follow their Counsel c. 16. Not to pay them their due debts cheat them c. 5 Com. Thou shalt not kill 1. TO hate others with a desire to revenge your self or have actually reveng'd your self 2. To wish your Neighbours death damnation misery or any temporal or spiritual mischief or to curse them or any creatures with a desire the effect might follow 3. To kill any one either in effect or in will by weapon by witchcraft by poyson c. 4. To beat strike hurt any one lightly or notoriously in anger or by accident maliciously or passionately c. 5. To give counsel or any way to contribute to the miscarriage or aborsement of a woman with child or to the destruction of her child after it is born 6. To refuse to salute your neighbour out of hatred or aversion 7. To refuse to be reconcil'd with your enemy saying I will never pardon him c. 8. To refuse the giving of Alms to the poor in their greatest necessity 9. Not to correct your Children Subjects or any one whomsoever when you might conveniently do it foreseeing that they would sin mortally and that you might prevent it 10. To neglect the instructing of Children and such as are under your charge in things necessary to Salvation 11. To give ill example to Children and others whereby they may be probably induced to imitate your vices 12. To command Children or Servants to do any thing which is a Mortal sin or not to hinder them when you may and can 13. To strike them outragiously or not to correct them discreetly upon just occasions 14. To challenge another or receive a Challenge or fight a Duel or be a Second to them that fight or be a Counsellor Abetter or any way an incourager therein and not striving seriously to hinder it 15. To strike your self pull your beard tear your hair c. in passion and rage 16. To rejoyce at any evil or misfortune of your Neighbour or to be sorry for his prosperity 17. To sow discord and dissention amongst others To desire your own or others death out of impatience or despair 18. To assist receive into your house give counsel and advice to murtherers 19. To strike any one in the Church so as to draw bloud 20. To curse any one living or dead c. 6. Com. Thou shalt not commit Adultery 1. TO entertain dishonest thoughts with pleasure deliberation content To have employed one or more persons for the bringing about lascivious designs as to deliver letters carry messages be sollicitors for you c. How many complices 2. To take pleasure in dishonest objects represented to your eyes or imagination what object what person what thoughts To speak or hear with content uncivil words and speaking them to your self or others to give your self more pleasure thereby 4. To read or hear others read lascivious Books to sing or hear unchast Songs with carnal pleasure and motion 5. To fix your eyes upon any object exciting to lust as upon the unclean parts of brute beasts upon them in their action of generation upon naked Pictures or Statues or also over-earnestly to behold womens countenances gestures c. Whether by surprise out of curiosity or with sensuality 6. To commit the Act it self of Carnality whether with a married or single person with a kinswoman common Woman c. 7. To touch your self or others to behold your own nakedness or that of others to the end to excite your self to some notable impurity 8. To give presents to women to entice them to lewdness c. 9. To use Painting Patches Perfumes Dressings c. or to sing dance or do any thing out of an intention to draw others to sin 10. To take pleasure in unchast dreams and not to disavow them when you are awak'd but to entertain them c. 11. To repair to places of dishonesty with a design and desire to do wickedly 12. To exhort and counsel others to go to such places to the end to deprave them to direct them to such places or houses of dishonesty 13. To boast and brag of your carnality before others To play the Pander or sollicite for another 14. To give or receive lascivious kisses c. 15. To discover your nakedness as your Breast Bosom Legs c. more or less for some evil or dishonest end 16. To put your self voluntarily into the evident danger of committing this filthy sin by keeping company with such people with whom you formerly offended visiting such places where you have fallen and having not yet sufficient strength courage and resolution to resist their assault and temptations 17. To desire to commit it though somtimes you miss'd the opportunity 18. To have caused pollution in your self or others Men or Women 19. To have touched or beheld the unclean parts of young Children to excite pleasure in your self 20. To eat such meats
or take such drinks as are said to provoke lust and enable to the act of Carnality 21. To commit any act of brutality bestiality against Nature beyond the Ordinary c. 22. To force any one or use violence which is a Rape or Ravishment Note 1. In all these sins of carnality The penitent must remember to declare the condition of the persons Who and with whom he offended For if it be a Priest Religious or one that hath Vow'd Chastity it is Sacriledge If nearly allied in Kindred and he must declare in what degree it is Incest If a Virgin or unmarried it is Fornication If married it is Adultery If the Sin was committed in a Sacred place it is also Sacriledge Note Secondly In the Confession and expression of these uncleannesses the Penitent is not bound to mention all the particular actions of immodesty as for example If he have been excessive in this sin It suffices to say I have committed the Act of Fornication Adultery c. so many times In which I gave my self over to all sorts of uncleanness bestialty brutality doing all that might any way satisfy my fancie lust sensuality c. 7. Com. Thou shalt not steal 1. TO steal any thing whatsoever privately or to take any thing unjustly by violence or by rapine and extortion How much how often from whom Is it a sacred thing 2. To have endamag'd any one notoriously 3. To retain and keep the Goods of others against their will 4. To refuse the making of Restitution to others of such things as belong to them being able to do it and knowing to whom they belong 5. To lose out of carelesness and negligence what you undertook to keep for others How and how much for you are bound to make restitution 6. To deceive others in buying selling borrowing 7. To buy stoln goods wittingly or doubting them to be such Or to buy of such persons as were uncapable to sell as Children Servants c. 8. To put money to use and make unlawful contracts c. in point of Usury 9. To be slack in the payment of your debts and dues to the trouble or dammage of others 10. To keep back the wages of servants or workmen or not to pay it when due and demanded 11. To begin unjust Suits and Processes of Law thereby to trouble perplex undoe your Neighbour or to forge any Deed or foist any falshood into your Law-suits c. 12. To cause others to pay twice the same debt by tricks or for want of their cancelling the deeds c. 13. To provoke another to steal or to conceal the theft of another To commit many small thefts joyning them in the intention though not in the action 14. To put away false money knowing it to be false for good 15. To make false unjust deceitful contracts instruments acts c. 16. To give any Judgment Sentence or Verdict for favour affection gain against equity 17. To pursue a cause spitefully after you know it to be unjust 18. To harbour Theeves or receive stoln goods 19. Not to restore such things as you finde to their true and known owners 20. To lose notable sums at play 21. To consume your means above your condition and ability in gay Cloaths useless toys Taverns diet c. to the prejudice of your family 22. To cheat and deceive others in gaming 23. To wrong your Neighbour by your cattle c. 24. Not to do your work faithfully nor to deserve your pay or wages 8 Com. Thou shalt not bear false witnes against thy Neighbour 1. TO bear false witness against any one in Judgment or out of it how often what prejudice 2. To suborn false witnesses against your adversaries 3. To accuse others falsly out of envy hatred c. 4. To detract from anothers honour fame in things false or true open or secret 5. To give a willing ear to detraction to encourage others therein to give occasion thereunto 6. To rejoyce when you have heard your enemy ill spoken of 7. To tell lyes to the prejudice of others or for pleasure or for vain-glory or out of custom 8. To perswade or counsel others to lye 9. To excuse your faults and cover them with falshoods 10. To compass Libels Satyrical Songs defaming Letters or to read sing print or to disperse or not strive to suppress such calumnies 11. To judge rashly of others and to speak or declare your judgment in matters of mortal sin or not 12. To suspect others rashly and without grounds 13. To interpret others actions words proceedings in an ill sense 14. To betray your friends or Neighbours secrets to his adversary Is it a notable secret prejudicial c. 15. To make no conscience of keeping your promise 16. To open and read the letters of others 17. To permit invalid marriages to pass when you know it and might hinder them 18. To brag you have committed such a sin with another whether truly or falsly to defame that person 9. Com. Thou shalt not covet thy Neighbours Wife 1. TO have unlawful desires to enjoy any married woman carnally Did this desire appear by any exteriour sign did you formally assent to it 2. To fancy another woman in the Act of marriage with your own wife 3. To inveigle another mans wife with presents visits letters c. 4. To consent to the carnal Act though not done or to consent to the sole delight 5. To endeavour to make her disgusted and distasted with her own husband out of some bad design Or to speak ill of him mock at him c. to make him contemptible to his wife 10. Com. Thou shalt not covet thy Neighbours Goods 1. TO desire any ones goods means fortunes lands cattle moveables or immoveables to his prejudice 2. To wish any ones ruine that you might gain thereby or buy something belonging unto him more easily or for any other sinister or covetous end 3. Did this your desire appear exteriourly 4. To desire your Neighbours vertue piety Devotion to the end he might be less and you more esteemed Then let him Examine himself upon the six Precepts of the Church which are 1. To keep the Holy-days appointed by hearing of Mass and forbearing to Work 2. To keep Abstinence and to fast upon such days as are appointed 3. To Confess your Sins once in the year to your Pastor 4. To Communicate at Easter 5. To pay Tythes to your Pastors 6. Not to marry at certain times nor within certain degrees of Kindred Afterwards upon the seven deadly Sins which are Pride Covetousness Envy Luxury Gluttony Sloath Anger Moreover upon the three Powers of the Soul which are the Memory the Understanding the Will And upon the Five Senses of the Body to wit the Sight the Hearing the Taste the Smell the Touch. Also upon the Sins which you may commit in the person of author which are commonly reduc'd to Nine and are comprehended in these Latine Verses Juffio Consilium Consensus Palpo
of thee O Son of Justice dissolve with a beam of thy brightness the frost of my heart and resolve it into tears of affection 5. We declare our Weariness of all things and our desire of divin Vnion O Beautiful and best-beloved of my Soul I am weary of this wretched world and I breath thirst and sigh after thee the sweet fountain of life-giving and soul-saving waters O true rest and refresher of my faint and feeble heart out of whom there is neither comfort nor content Let me shroud my self under the shadow of thy wings until iniquity and infirmity have an end Come Lord Jesu Speak thy sweet words of love to my languishing soul for thy servant hears thee Give me courage alacrity fervour and fidelity in thy service during the few remaining moments of my wretched and wearisom pilgrimage O rest long expected and much sighed after where shall I seek thee and when shall I find thee where sleepest thou O dear Spouse at Mid-day in the heat of love Where is thy secret cabinet of Contemplation which thou hidest from the wisdom of Worldlings and revealest to little ones and humble of heart O shew me the bed of divin Union wherein thou reposest with the simple solitary and mortified soul O let my poor heart have the honour and happiness to rest in thee to remain with thee and to be united to thee O God of love wound my soul with thy sweet wounds of love which nothing can cure but death wean it from the worlds vanity and wed it to thy increated verity that treading all creatures under me I may be rapt into thee my Creator above my self and there like the happy dove in the secure Ark repose my weary and faint limbs in thy bosome my Soveraign Lord and lover 6. We humbly beg that One thing which is only necessary O Divin Wisdom Lead me into the solitude speak unto my heart teach me thy holy will in all occurrences My deep sighs secret desires are not hid from thee And thou knowest nothing can fully cure comfort and content me but thy self the one and only necessary thing O then take my self and all and give me that one thing in whom are all things O sweet waters of divin Love which flow from the blessed bosom of the Divinity and from the open side of my Saviors Humanity Run into my bowels and like pure oyl penetrate and possess every parcel of my spirit Irrigate and inebriate it overflow and absorp it that it may be transformed conformed to the divin Spirit so that all my actions cogitations and affections may be spiritual divin Deiform O let my ravish'd Soul full of life and fire break forth into these flames of joy and jubilation I have found him whom my soul loves I have him and I will hold him This is it which by reading I sought by meditation I found by prayer I desired and by contemplation I enjoy O how the earth stinks how loathsom are all creatures to me O tast O sweetness O true and solid pleasure O how great is the difference between this spiritual and all fleshly delights O the multitude of thy sweetnesses which thou hast laid up O Lord for them that fear and love thee O Lights O Delights O Extasies of spirit Wound me O sweet God! burn me consume me crucifie me Let me cry out with that Lover Retain O Lord the floods of thy grace or inlarge my heart for I can old no longer I thirst Lord give me this water O when how long how much 7. Our enamoured Souls rest sweetly in this secure home and harbour O My Soul how good is it for us to be here O sweet and secure home and harbour Let us remain and rejoice here for ever I will keep thee O my dearly beloved and I will kiss thee I will conjure thee to remain with me I will rather lose my self than leave thy presence My beloved is mine his honour is mine his heart is mine his heaven is mine And I am his behold the key the keeper the soul the body the lord the whol O my God! is thine Behold my liberty my life my love all is thine O my Jesu and thine alone Repose therefore as a sweet posie between my breasts sleep like a bridegroom in my heart and reign like a King in the closet of my Soul Come Lord Jesu come quickly take full possession of thy own Come and please thy self love thy self and serve thy self in me as thou desirest and deservest to be pleased loved served Let thy love O King of love be the life of my Soul and the lease of my life that when I cease to love I may cease to live In thy love O Jesu I end this act of love though my desire actually to love thee is endless Oh! let me live and die in thy love and for thy love that by love I may for ever reign and remain with thee in thy Kingdom of love Amen ¶ 8. Devotions Exercises and Elevations for Communion 1 What is to be done before Communion THe due Preparation to this divin Banquet requires Two things 1. Purity from all Mortal sin and from all affection to it This purity is obtained by an humble Confession a hearty Contrition fervent Prayer a careful custody of heart and a right intention in Communicating 2. An actual Recollection and Devotion which is gotten by pious and affective Considerations by Faith and Confidence in Gods Mercy by a thirsty desire to See Enjoy and be united to God who is our sweet and Soveraign Good our Father Friend and Food our Guest our Master and our Meat Several Considerations before Communion To move our Souls to Affections and to excite them to an ardent Thirst and Desire of JESUS 's presence 1. WHat is the blessed Sacrament But a pure Fountain flowing out of Paradise watering the whol Church refreshing all the Pilgrims of this world and quenching all their passions temptations I desire O my Lord to drink of this water Dispose my heart Dear Jesu thou who art Author of the desire Let me not bring a heart of paper to this Fountain which after a little received dew of childish devotion will presently fleet away for want of care and custodie Nor let me bring a heart like a Sieve which will retain no moisture But let my heart be like a Sponge to receive and retain the dews of thy divin Graces and Blessings and to be totally imbru'd inebriated satiated with thy heavenly sweetnesses 2. What is in this Sacrament My God and all that is good My Saviour and with him his Body Blood Soul Humanity Divinity My Jesus and with him all his mercies and merits Who would not desire an Union with so great a God so good a Saviour so gracious a Jesus 3. How did the poor Magdalen lament the loss of her Master at the Monument Ah my sweet Lord where art thou what can I do but sigh and sob
Supply of all my spiritual and temporal Necessities for my Friends and Enemies Lord Conserve thy Church Convert the Infidels Extirpate all Heresies unite Christian Princes and give solace to the poor Souls suffering in Purgatory At the beginning of Mass The Priest's bowing down before the Altar at his Confiteor represents our Saviour prostrate at his Prayers before his Eternal Father in the Garden for the Remission of your Sins Make you also a general Confession of your Sins with the Priest and humble your self before the divin Majesty saying I Humbly cast my self O my sweet Redeemer at thy sacred Feet desiring to wash them with my tears in acknowledgment of my wickedness O Jesu take compassion upon thy poor creature redeem'd with thy precious Blood who repents him heartily of all his past Sins and purposes seriously by the assistance of thy Grace to serve thee more faithfully seek thee more diligently and love thee more fervently for the future At the Introite Reflect upon Gods immense Greatness Charity and Mercie I Rejoyce O Eternal Lord God! in that thou art what thou art and that there is no Being but by thee only Thou well knowest O infinit Goodness what thy self is and what I am Thou art All and I am Nothing And yet thou seekest after me At Kyrie eleison Demand pardon for the Sins of the whole World HAve mercy O Lord upon all them who are in mortal Sin reclaim their perverse Wills to thy love and give them the grace of true and perfect Repentance that thy Name may be magnified thy goodness extoll'd and thy praises celebrated by them and all thy creatures At Gloria in Excelsis Desire and endeavour the promotion of Gods Honour and Glory to the utmost of your power O My God! how joyfully affectionatly incessantly do the Angels adore thee and sing forth thy divin Praises And how slack are men in serving honouring and loving thee O how highly doth the fervour and diligence of those blessed Spirits delight me and how much doth mens negligence and forgetfulness displease me Lord I humbly adore thee with those holy Quires and heartily desire that the whol World would render thee all due honour homage and adoration Lift up my Heart O my Lord and lodg my affections in the place where my Treasure lies Let all that I think say or do intend thy honour and let my Soul and Tongue resound always Glory be to God on high At Dominus vobiscum BE thou always with me O my God! let thy Grace never depart from me At the Prayers or Collects Humbly joyn your Prayers with them of the Priest saying O Eternal Lord God! look mercifully upon thy well-beloved Spouse the Catholick Church and graciously receive the Petitions which she humbly presents to the Throne of thy Sacred Majestie by this Priests mediation and Ministery Hear us O Lord and help us for thy dear Sons sake our only Saviour and Redeemer Christ Jesus At the Epistle Entertain your self in considering how our Blessed Saviour was hurried from Annas to Caiphas from Pilate to Herod from one place to another in the time of his Passion How he was questioned accused buffeted abused Then pray for patience in your sufferings O Sweet Saviour I most humbly beseech thee by the Merits of al thy unjust Sufferings to give me courage constancie and patience in all such occasions of injuries crosses and contradictions as thy Divin Providence shall permit to befal me during this my lives Pilgrimage Grant that I may equally adore thy Eternal Will in prosperity and adversitie and resignedly submit my self and all that any way concerns me to thy most just and sacred disposition At the Gospel Rise up to shew your readiness to obey the Evangelical Doctrin stand attentively hearkning to your Saviours own sweet words But if you understand not their meaning reflect upon some other point or passage of your Redeemers life instruction or counsel Imploring his Grace for the effectual execution of what he there teaches you advises you inspires you ILluminate my interiour Eyes O God of my heart Unveil my Understanding and Inflame my Affections that I may clearly see and know thy holy Will and chearfully accomplish thy sacred Precepts Counsels and Inspirations At the Creed You may make a profession of your Faith by a mental or vocal recital of your Creed together with the Priest Or say briefly thus O Soveraign Deity I firmly believe thee to be one God in three Persons who madst all things of nothing I believe that the Second Person became Man in blessed Maries womb by the Holy Ghosts operation and that he died for me and all mankind on the Cross I believe that he arose from Death that he ascended into Heaven and that he shall judg the whole World in the last Day I believe the holy Catholick Church and whatsoever she teaches and defines And in this Faith I will live and die Offer up your Prayers also for the Illumination and Conversion of all Vnbelievers TAke pity O Lord upon all Infidels Hereticks and Schismaticks And remember O most compassionate Creator that thy powerful hand did not bring these perfect products out of their eternal Nothing and stamp their Rational Souls with thy own sacred Image in order to destroy and abandon them since thou hast been graciously pleased to send down thy only Son my dear Saviour to Redeem and Ransom them aswel as my unworthy self with the price of his most precious Bloud Dart therefore O Soveraign Lord and sincere Lover of all Souls some efficacious beams of thy heavenly light into their dark and deceived Understandings that they may see the Truths of thy sacred Mysteries and give them Grace to submit their Necks to the sweet and easie yoke of thy Precepts and thy Churches Prescripts Ah! my dear Lord what have I done for thee or what have I deserv'd of thee that I should be called to thy saving Faith and be made a Member of thy sacred Church Impart I beseech thee the like favour to these your missed mistaken and unbelieving Creatures that they may with me faithfully acknowledg adore and love thee their glorious Maker and Redeemer admiringly praise and magnifie thy Goodness and joyfully celebrate thy Mercies with Canticles of eternal gratitude and thanksgiving At the Offertorie or Oblation of the Bread and Wine Make also an humble and hearty Oblation of your Body Soul Goods Friends to the divin Majestie O Eternal Father In union of that ineffable Love wherewith my dear Saviour offered up himself on the Cross to thy divin Majestie I also offer up my self with him humbly beseeching thee to direct all my thoughts words and works to thy Honour to my own good to my neighbours edification I offer up this divin Sacrifice to the glory of thy Name to the honor of thy Angels and Saints to satisfie for my sins to thank thee for thy benefits to obtain a supply of my temporal and spiritual