before Gods dreadfull Tribunall to render him a most rigid accompt The second now lay'd in the graue to be food for wormes and being reduced to most loathsome putrifaction must there returne to it's first extraction earth and ashes Consideration COnsider that as our blessed Sauiour IESVS hath pleased to passe through all the seuerall states of humaine mortality thereby to honour his eternall Father in them all and to sanctifie them particularly for our greater good so likewise we ought to honour this our most louing Redeemer in all the states wherein wee haue been or shall hereafter be And therefore hauing now adored him as in the last instant of our life by dedicating it as a sacrifice to his honour glory it now followes that we honour adore him also in the state of our death wherein he himselfe remayned for three dayes space all which may be done as followeth by these Affections and Resolutions O IESV eternall life and the originall source from whom all life doth spring from whence proceeds it that I thus behold thee brought vnder the darke shadow of death by that dolorous separation of thy diuine body and soule and thereby also separated from thy most sacred mother from thy deare Apostles Disciples and all thy beloued frends and this on their parts also with the greatest most sensible griefe to be imagined O diuine and deare Lord I adore praise and glorifie thee herein I offer to thee all the honour which in this state hath been rendred to thee by thy blessed Mother by the penitent Magdalen by all thy holy Apostles Saints Angells and by all which thy whole Church both militant and triumphant doth and shall euer render to thee for this thy infinitt loue and most profound humility In vnion of which blessed companie and in true honour and homage to thy said sorrowfull separation I likewise offer most louing IESV to thee that state whereby one day I must by death be also separated both from frends and kindred from all that which in this world can aniewise be deare to me O IESV in adoration of thy sacred death separatiō of thy body soule I make thee now a most willing sacrifice of myne I offer also vnto thee my buriall in honour of thy three dayes lying buried in the monument in due adoration whereof I here most cheerefully bequeath my body to the earth there to giue wormes their due it being reduced into dust I desire that each seuerall graine thereof may be as a tongue and voyce to prayse glorifie continually thy holy buriall with all the other blessed Mysteries of our Redemption that so with thy kingly Prophet I might perpetually sing all my bones shall say Lord who is like to thee Psal 34. Most mercifull and louing Lord destroy vtterly in me I beseech thee that cursed life of the ould Man all wicked sinne Make me to dye perfectly to the world to my selfe and to all whatsoeuer is not thee Mortifie so my eyes my eares my tongue my hands my feet my hart and all the powers both of my body soule that I may no more see nor vnderstand nor speake nor doe nor loue nor thinke nor will nor vse anie other faculty corporall or spirituall of my body or soule but according to thy holy will Grant I may so dye to my selfe as that my life may be hid with CHRIST in God Colos 3. O hide and bury my tepidity and indeuotion in the feruour of thy diuine loue and all my other vices and imperfections in thy perfections and vertues that as the earth consumeth the corruption of the body so may the sinfull imperfections of my soule be consumed by the operations of thy heauenly grace in me O most pure Virgin and beloued Mother of my Lord IESVS-CHRIST vouchsafe me thy powerfull intercession I beseech thee that by my death and buriall I may render due honour and homage to that his dolourous death which did so deeply pierce thy tender hart and also to that dolefull state in the graue which kept both thee and all his dearest frends in three sadd mourning dayes for his bewailed absence O holy Angell my faithfull Guardian Blessed S. Ioseph S.N. and all yee glorious Saints and Angells of Heauen pray yee to God for me that I be strenghtned by his holy grace to comply with all my present good purposes and desires of doing well Obtayne yee for me by your powerfull intercession that I may so serue loue and obey him in this life as that I may enioy praise and glorifie him with you for all Eternity in the other Conclusion 1. Thanke God for your affections and Resolutions 2. Craue grace to put them in execution 3. Beseech him to pardon your negligence in prayer Pater Aue. Credo You haue seene now the order of this needfull preparation in health whereby to dispose your soule to a happy death The reasons alleaged conuince it's much conducing to that maine point whereon depends Eternity The profit of which anticipating Exercise was experienced by S. Gertrude who testifies to vs that shee hauing once practis'd it our blessed Sauiour himselfe assured her that her deuotion therein was so verie pleasing vnto him as he euen then did presently accept thereof for the houre of her death as shee desired It therefore now only remaines Christian and deare Cath. reader that I conclude exhorting you to make good vse of this important Exercise as also of all the former Rules which though I doubt not but by your deuout perusall will produce verie pious affections and laudable resolutions in your soule yet you must be verie carefull not to rest only in them they being but meerly helpes and dispositions vnto the true end and fruit of holy prayer which is the accomplishment of the will of God by mortifiing for his sake our vnruly passions and disordered affections whereby our stubborne Will is made plyable to vertue And as the yron first softned by fyre becomes so yealding to the workmans hammer as it may easily be fashioned to what forme he desires so I doe much confide that this little treatise will prooue a furnace of holy deuotion so to inflame your hart with the feruour of true piety as you will finde it verie plyable to put in execution those holy Affections and good purposes of your former deuotion wherein consists the verie perfection of all good prayer And to the end that you may reape in much more abundance this the happiest treasure of true Christian sanctity I cannot omit here finally to exhort you that when you desire and fitt oportunity shall inuite you to make a spirituall exercise vpon these Meditations of a preparation to death that then after your deuotions vpon each seuerall Meditation you also write downe your Resolutions and best affections which mooued you to such resolutions as you conceiue most fitting to be obserued for your future life and Conuersation And hauing done the like in euery
disordered Passions and Affections which most incline you to sinne And principally make good reflexion vpon those faults committed against your resolution made that day in your morning prayer as also vpon such affected veniall sinnes as frequently are cōmitted by deliberate free cōsent Of which sort are idle vnprofitable words Trifling vntreuthes Slight Contempt or auersion Small Calumnies murmuratiōs against Superiours or others Sloath to refist distractions in Prayer Negligence and cooldnesse in frequenting Sacraments and all other deuotions doing all rather by custome and without fruit for want of uertuous endeavour Vanity secret self-esteeme Too-much inclination industry to seeke our owne ease commodity neglecting our Christian Perfection Selfe-loue in our actions and the like But I must seriously here recommēd to you this verie vsefull aduertisement for your examen before confession wherein although you must be serious very diligēt yet free from anxious and ouer scrupulous disquiet of minde First carefully examine whether since your last Confession your Conscience accuse you of no mortall sinne and if it be guilty but of veniall then lett your Examen and Confession also be chiefly concerning your daily and most habituall faults which you are most bound to amend of which kinde those are which cause greatest remorse to your Conscience which hinder your progresse in vertue and are most contrary to the vocation and state of life wherein you liue or those finally to the Confession of which you find most repugnance and wherevnto you haue greatest affection and inclination For it is well to be obserued that by this manner of examen and Confession of these our principally affected sinnes takeing as by taske to amende them the grace of the Sacrament is much more aboundantly obtayned then if by a long scrupulous search teadious Confession we should labour to find out all our meanest frailties and least veniall sinnes for thereby we so spend the whole force of our spirit as that small attention can be had to make with true repentance good resolutions of amendment according to which not withstanding it is that we receiue grace in this holy Sacrament not according to the tyme or toyle which we employ in too vnquiet examens or in long and scrupulous Confessions wherein though it be not needfull to confesse all our veniall frailties yet we must be truly sorrow full for them all and purpose to amende them which is the chiefest point and best disposition to a profitable Confession declaring our sinnes not as by custome only and after one set forme still repeating the same and in such generall tearmes as the greatest Saints aliue are not free We must therefore accuse our selues only of such things in particular as most require correction expressing them so humbly clearly and briefly as we can assuring our selues that the longest Confessions are not alwayes the best but those which are made with most repentance truest purpose of amendment Fourthly stir vp your selfe to true hearty Contrition for all your sinnes craue humbly pardon of God for them proposing with a firme resolution by Gods grace to amend and to confesse them with true sorrow at the next fitting tyme. Endeauour by this meanes to put your selfe in that happy state wherein you would be content to be found at the houre of your death which may be done by these fowre briefe ensuing acts First by an act of holy Faith firmely beleeuing whatsoeuer God hath reuealed to his holy Cathol Church and as for such is by her proposed to vs to be beleeued Secondly by an act of diuine Hope founded in Gods great goodnesse and faithfull promisses and in the sacred meritts of IESVS-CHRIST Thirdly by an act of true Charity in louing God aboue all things and our neighbour as our selues And finally conclude with an Act of Contrition detesting all sinne because it is iniurious to so great and good a God which detestation of sinne and hearty repentance as by verie powerfull motiues may be stirred vp by these ensuing considerations First by well pondering who he is that offendeth to witt a poore abiect Man a contemptible worme yea verie dust and ashes 2ly Who he is that is offended to witt God omnipotēt infinitly good iust mercifull who hath both created continually preserues vs powring downe innumerable benefits vpon vs most vngratefull Creatures Thirdly to consider the ill effects of sinne whereby if mortall we loose Gods grace which is the life of our soule and of being the children of God we become children and slaues of the Diuell we forfeit Heauen become liable to the euerlasting flames of Hell the greatnesse horrour whereof is most extreamely formidable euē to imagine but by a serious thought And lastly to consider for how vnworthy a gaine and small a content in satisfying some fonde curiosity or sensuall and vnruly passion we renounce our eternall Blisse Out of all which considerations may well be framed this following Act of Contrion or some such like as we shall find most moouing to our hearts for that effect An act of true Contrition My Souueraigne Lord God most mercifull Redeemer for that I loue the aboue all things whatsoeuer it grieues me from the bottome of my heart for hauing offended thee I firmely porpose neuer to offende thee any more but to auoyde the occasions of my sinne to confesse and to fulfill the sacramentall pennance which shall be enioyn'd me for the same I now offer vp my life and death my body and soule with all the operations of them both in satisfaction for all my grieuous sinnes I most humbly craue that I wholy trusting in thy infinit great goodnesse and mercy and by the sacred merits of the most precious blood thou wouldest pardon me as I doe all who any way haue iniuried me and vouchsafe me thy holy grace to amend an finall perseuerance in the same vntill my end These our deuotions before bed being ended we must retire our selues in that deuout recollection from al company the best we can to our quiet repose without dissipating our hart by any further needlesse discourse or idle conuersation but beginning now to vndress our selues and to put off our cloathes we must call to minde how Death will shortly bereaue vs of all wordly things as honours wealth frends pleasures and what else soeuer we enioye we must make here a true vertuous act of perfect conformity to Gods heauenly pleasure as a most willing surrender of all which is ours to be freely disposed of by him both now and in all eternity saying O when shall I deuest my selfe deare IESV and put off the old man with all my euill acts and sinfull habits to the end I may be renewed in spirit and may put on the new man which according to God is created in Justice and Holinesse of truth Thessal 4.24 Consider that a day will come for your vncloathing neuer to reuest your selfe when your last infirmity
the good resolutions and affections which he hath giuen you 2. Craue his grace to put them in execution 3. Implore the assistance of the Blessed Virgin and holy Saints Pater Aue. Credo The second Meditation About makeing our last will and Testament Preparation 1. Place your selfe in Gods diuine Presence 2. Beseech him to inspire you 3. Conceiue your souueraine Iudge as thus calling vpon you render an accompt of thy Baylifship Luke 16. Consideration A Will or Testament is only a protestation of iustice by which is giuen to euery one their due The body to the earth and wormes debts vnto creditours the inheritance to lawfull heires our almes to the poore and our soule vnto God to whom we being to render a most strict accompt for the vse of all the Talents which he hath lent vs to be employed for the increase of his glory as also for euery moment of our life and for each thought word and deed therein O what a folly and madnesse is it to differ this important reckning to the last day of our life when the paine of our sicknesse the feare of this accompt the weaknesse of our senses other powers and finally the great importunity of manie then ordinarily about priuate interests will hardly permit vs to doe anie thing as we ought either for the glory of God or for our owne soules good nor yet to our frends satisfaction but frequently with such confusion and so verie vnperfectly as we leaue thereby occasion for quarrels and verie much strife causing breach of charity amongst our nearest friends when we are dead and no small preiudice also to our soules To preuent all which great euills I conceiue it a good expedient that we in tyme of health make vse sometymes of this good Exercise that in rendring thereby familiar these holy Affections of a spirituall Testament we may be inspired also how to dispose a forehand in good tyme of our temporall trust according to true iustice and piety Affections and Resolutions DEare IESV who in thy last Testament gauest all entirely to me dying poore and naked vpon the Crosse for my Redemption without reseruing what might haue couered thy naked wounded body yea all and to the very last drop of thy most precious blood In humble gratitude whereof I here bequeath to thee my life my death my body my soule and all the powers and operations of them both And as the chiefest legacy which thou bequeathed'st to thy Apostles was that new Commandment of mutuall loue Iohn 11.34 In honour and homage of which I here humbly craue thy grace to fortifie me in that holy vertue of Charity whereby I most cordially embrace in vnion of that thy most louing Commandement all against whomsoeuer my corrupt nature may or euer hath conceiued anie auersion And as vpon the Crosse thou there did'st recōmend thy sacred Mother vnto thy beloued Apostle Iohn 19. in him vs all vnto her so I here Lord Iesv now recōmend most hūbly vnto thee all the necessities of thy deare Spouse our holy Mother the Cath. Church of all my dearest frends and greatest enemies to assist and protect them in all their necessities both of body and soule and to bring vs all finally to that eternall Blisse there to praise to loue to glorifie thee for euer This Lord IESV is my present will and Testament which I here willingly signe both with my heart and hand Vouchsafe thou to strengthen and confirme the same by putting to it the seale of thy heauenly grace that no sinfull malice may euer change this holy resolution Conclusion 1. Thanke God for your good Affections and Resolutions 2 Implore his grace to make good vse of them 3. Craue Pardon for your negligence in Prayer Pater Aue. Credo The third Meditation Of Confession and Satisfaction which we ought to make to God for our sinnes Preparation 1. Place your selfe in the presence of God 2. Beseech him to inspire you 3. Conceiue your selfe as a guilty criminel before your iust and Soueraigne Iudge Considerations FIrst calling to mind Gods innumerable benefits and rendring him humble tankes for the same it is fitting in the next place to acknowledge our manie grieuous offences and crauing most humbly Gods diuine pardon to resolue vpon due satisfaction for them And to this end it is verie requisit to make a good Confession and that with more then ordinary diligence and with as careful preparation as if it were to be our last conceiuing our selues as if in the case of K. Ezechias when God sent the Prophet Esaie to warne him to prepare for death who presently therevpon be thought himselfe for the state of his Conscience and as one awakened at that message of death he said I will recompt to thee all my yeares in the bitternesse of my soule Isaie 38. Doe you now the like and prepare your selfe by true repentance for your offences past with a firme purpose to amend resoluing to make restitution if cause require it as also to depose all ill will and enmity to put away all imminent danger of mortall sinne And finally stirr vp your heart to true feruent deuotion by these enfuing affections and resolutions or the like Affections and Resolutions THou hast created me ô God to loue and serue thee who are most worthy of all seruice and loue My obligation to thee is infinit and yet how often and how greeuously haue I offended thee by thought word and deed by my corporall senses and by all the powers of my sinfull soule yea by the abuse of those verie creatures which thou so carefully hast ordayned for my vse Ah how enormous is my ingratitude and infidelity O my most deare Redeemer IESV I cast all these my detestable sinnes into that immense Ocean of mercy still flowing from thy most precious blood purify me thereby o Lord and confirme my present resolution rather to dye then by the like to offend thee any more O that my heart could melt into true sorrow griefe for my detestable sinne and into teares of blood to wash away my haynous crymes What cane I doe great God in reparation of so infinit a wrong but only to offer vnto thee that inexhaustable treasure of the sacred Passion of thy diuine Sonne IESVS which I here presentto the glorious Trinity in satisfaction and expiation of all my sinnes committed from the instant of my first vse of reason vntill this present tyme. In vnion of which deare ransome I here entyrely now giue my selfe to thee I accept and most willingly embrace all the paines both in body and soule which thou hast allotted me either for this world or the next Admit thereof sweet Lord I beseech thee and of this my present resolution The Conclusion 1. Thanke God for your good Affections and Resolutions 2. Craue grace to put them in execution 3. Begg humbly pardon for all negligence or irreuerence in your prayer Pater Aue. Credo The fourth Meditation Of
the holy Communion Preparation 1. Place your selfe in the presence of God 2. Beseech him to inspire you 3. Endeauour by internall feruent Acts of Faith Hope Charity and of other vertues to prepare your nuptiall garment as an inuited guest to the solemne feast of the great King of Heauen and Earth Considerations THe holy Communion being a soueraigne meanes whereby we prepare our selues to a happy death it will be requisit to take one day in this Exercise to dispose our selues with all due preparation and deuotion to this holy action and that with as much care and diligence as if it were to be our last and at the dreadfull houre of death The manner of this important Exercise may be taken out of Granada his Memorial or from some other good treatise concerning the same And in particular endeauour to produce some feruent eiaculations from your heart of thanks-giuing and loue accompaniing them also with these ensuing acts or the like Acts of Oblation I Most humbly offer vnto thee deare IESV this holy Communion as if my last in thankes-giuing for all the effects of thy diuine loue and in particular for that thy great Charity in giuing thy life that I might liue eternally Secondly in satisfaction for the dishonour which hath been done by all the sinne committed from the beginning of the world which shall be till the end Thirdly I entirely resigne my selfe to thee my deare Redeemer in thankfull gratitude for hauing giuen thus thy selfe to me by this ineffable manner in the most blessed Sacrament I most humbly craue thy powerfull intercession ô immaculate Virgin mother and glorious Queene of Heauen Intercede also for me ô yee beloued Apostles of IESVS O happy Magdalen S. Mary of Egipt and all yee glorious Saints that I may pertake of your humility feruour and loue where with yee happily performed your last Communion of this celestiall food Vouchsafe good Lord that being vnited now to thee by grace I may neuer more be separated from thee by anie mortall sinne Conclusion 1. Thanke God for your good Affections 2. Craue grace to make good vse of them 3. Begg humbly pardon for all your negligence in Prayer Pater Aue. Credo The fifth Meditation Of the Sacrament of Extreme-Vnction Preparation First place your selfe in Gods diuine presence 2. Beseech him to inspire you with his grace 3. Conceiue your soule and body now vpon the point of separation and all worldly concernements at an end Consideration BEcause we are not certaine of being in capacity to apply our selues to God when this Sacrament shall be giuen vs therefore it is verie expedient here to designe one part of this exercise whereby to render him that duty which we should then be obleiged to doe And by this meanes to prepare also our selues aforehand to make good vse of this Sacrament by the practise of these following acts Affections and holy Acts of thankesgiuing and adoration O Louing IESV I adore thee as the Author and institutor of this holy Sacrament and as the liuing source of all the grace therein contayned and in all the other Sacraments which thou hast pourchased for vs by the effusion of thy owne most precious blood and thereby hast merited all the happy effects of grace receiued by vngratefull Man Grant me ô mercifull Lord the gracious fauour to receiue this needfull Sacrament at the end of my life or in case I be depriued thereof that my soule may then receiue by thy fauorable goodnesse the grace which it should haue had by this holy help of Extreame Vnction Lord IESV who a little before thy bitter death vouchsafed to receiue that gratefull vnction from holy Magdalen as also by Ioseph and Nicodemus when they lay'd thy sacred body in the Sepulcher grant that I receiuing this holy Sacrament and my last vnction in honour and vnion of those acceptable vnctions I may receiue the diuine vnction of the holy Ghost in that measure of heauenly grace as shall be needfull for my soule in the last dreadfull houre of my death Endue me deare Lord with all â—â—tt dispositions for the fruitfull receiuing of this Sacrament and worke in me I beseech thee those happy effects of grace there signifi'd by the exteriour ceremonies thereof Behold me prostrate at thy feet before all thy celestiall Cittizens huÌ„bly confessing the sinnes of my whole life and crauing pardon with a repentant heart wherewith I offer here to thee in sacrifice all my corporall senses togeather with the spirituall powers of my soule Annoint me sweet IESV with the holy and sacred oyle of thy diuine grace and mercy Accept in satisfaction I beseech thee that blessed vse which thy sacred humanity thy immaculate Mother and all thy other thrice happy Saints haue made of all their said senses and powers in stead of my ill vse of them and grant me thy grace hereafter to vse them to thy greater honour and glory Conclusion 1. Thanke God for your good Affections and Resolutions 2. Implore his grace to put them in practise 3. Craue pardon for your negligence in prayer Pater Aue. Credo The sixt Meditation Of our agonie and houre of death Preparation 1. Place your selfe in the presence of God 2. Beseech him to inspire you with his grace 3. Conceiue your selfe now speechlesse ready to expire and vpon the very point of separation from all worldly designes possessions and frends for euer immediately to appeare at Gods dreadfull Iudgment to giue a most exact accompt of all the thoughts words and deeds of your whole life And therevpon to receiue your finall doome to an endlesse Blisse or misery Considerations 1. COnsider how different are the thoughts of a dying MaÌ„ from those which he hath vsually in tyme of health and make a firme resolution to begin thence forward to doe that presently which certainly you shall then wish to haue done 2. Consider this day as if the last of your life and therefore labour to behaue your selfe with diligence and deuotion to negotiate therein your eternall saluation And for this effect you ought to apply all your thoughts and endeauours of this day to contemplate and adore IESVS-CHRIT as if in the last day of his life in this world and to doe all your actions therein with the like disposition and intention the best you can wherewith he accomplish't his last actions whilst he remayned here vpon Earth Beseech him to endue you with some proportion of the affections and dispositions required to dye in that spirit of diuine loue of Patience Charity Humility and Conformity wherewith he rendred vp his blessed soule into the hands of his heauenly Father vpon the Crosse Affections and Resolutions LOrd IESV I adore there in that verie article of thy bitter death and agonie in vnion whereof togeather with that holy agonie of thy deare Virgin Mother and of all thy blessed Saints I here offer to thee my last expiring breath most humbly beseeching thee that the article of my death
to be preferr'd before anie other act yea though the conuersion of whole Nations and the eternall Blisse both of Angells and Men should depend therevpon for all that in respect of what concernes the glory of God belongs to an infinitly inferior order and can admit no degree of comparison no the only sacred name of IESVS religiously pronounced by the Iust and in the holy Ghost excells beyond all proportion the valew of the heighest excellency within the bounds of all created nature Wherefore considering now as well the great profit as also the precise necessity of prefixing this holy Intention both to our prayers and to whatsoeuer we doe let vs frequently in the day and at the beginning of all our chiefe actions renew our morning oblation thereof and directing our hart vnto God let vs renounce our owne proper satisfaction and will to vnite it to God's crauing humbly his diuine grace that we neuer doe anie thing contrary therevnto In fine all our thoughts words and deeds must be offered vnto God in vnion honour and adoration and in the spirit Intention and disposition of all the sacred actions of IESVS-CHRIST in whose regard they will be made acceptable and admitted in expiation of sinne Take speciall great heed that no corrupt Intention blast that happy fruit of your actions and be verie wary of the subtile poison of vaine-glory selfe-loue priuate satisfaction which is the ruine destruction of all spirituall profitt in the soule Regard not the sight nor censure of anie Man but consider that only of God who both rewards and punishes not only in this world but also eternally in the other Recall with true sorrow the many lost actions of your life past for want of true Purity of Intention and direct them hereafter in vnion of that diuine Intention whereby our Lord and Sauiour IESVS-CHRIST did honour his heauenly Father in all his actions during the whole course both of his life and death for he being our Originall Prototype diuine Model we ought thereby to frame aur actions and to imitate them the best we can Examine now well by the premisses how farr you haue been faulty for what is past and with harty repentance propose by God's grace to be more carefull for the tyme to come and endeauoring by manie feruent aspirations frequently to offer vp all your actions to God craue humbly his heauenly help that they may be both begunn ended to his greater glory and that you may be sooner struck by death it selfe then consent deliberately to offend his Maiesty by anie grieuous sinne THE SECOND PARTE Of this Rule shewing that the memory of Gods diuine Presence is a maine incitement to vertue and a great curb to all Vice PYrity of Intention can nowaise be better seconded then by the help of this ensuing part of Gods diuine Presence for who well considers that he is the beholder of whatsoeuer we doe as it must needs on the one side encourage exceedingly excite him to direct all his actions to the glory of him who is so bountifull a rewarder so likewise on the other it will no lesse deterr him from offending in his presence who can punish vs both temporally in this world and eternally in the other without all hope of appeale I haue kept thy Commandements c. saith holy Dauid because all my wayes are in thy sight Psal 118. He giues the Presence of God as the true reason meanes by the helpe whereof he kept Gods holy law This was that strong buckler which defended chast Ioseph and Susanna from those dangerous temptations wherewith they were assaulted for much better it is said shee that by not yealding I fall into your hands then that I should sinne in the sight of God Dan. 13. This was the Rule which God himselfe prescribed to holy Abraham as a principall meanes for attayning to heigh Perfection walke before me and be perfect Gen. 17. as if he had said remember I ouersee thee in all things and thy deeds will be perfect The reason hereof is most manifest for as the beholding sight of a seuere Iudge doth most powerfully restrayne vs from offending so on the contrary nothing doth so much encourage and incite the Soldier to generous acts as doth the sight of his King or Generall who can aboundantly reward him And therefore it well appeares how effectuall a meanes this holy practise of Gods diuine Presence now is for the perfect and entire accomplishment of true Christian iustice it deterring vs most powerfully from the great euill of sinne and it as strongly also spurrs vs on to doe good by the practise of vertue which are the two essentiall parts of this holy iustice and are as two wings to the soule whereof if either of them be wanting the other will little auaile her to mount vp to her heauenly Blisse By all which it appeares both how necessary this holy practise is to direct all our actiōs according to the will of God as also how needfull to curbe our vnruly passiōs to moderate the disordered affections of our minde Finally it serues as a seuere and awfull Maister to deterr the boldest sinner from offending him who hath such power not only to inflict all temporall punishment vpon him in this world but also to condemne him both body and soule to the eternall flames of Hell All which being manifest it remaines that I endeauour to declare how this diuine Presence of God may be conceiued by vs and by what meanes it ought to be practised for both which you may obserue that The first good helpe whereby to conceiue the diuine Presence of God is firmely to beleeue with S. Paul that God is not farr from vs for we line we mooue and we are in him Act. 17. Yea we so absolutely subsist by his support as should be withdraw his sustayning hand all creatures would returne to their former nothing from whence he first extracted them so that we are not only inwardly replenished with him but he also encompasseth vs on euery side for both Heauen and Earth are fill'd with thy glory Esa 6. Yea he is more intimately present to vs then is our soule because he is the very essence of our soule there giuing to it not only the operations which it makes in the body but euen the existence and proper being of them both for thou ô Lord do'st all my actions Esa 26. Nor is it I but the grace of God with me saith the Apostle 1. Cor. 15. Where attributing his actions much rather to God's operation in him then to his owne and therefore by good consequence he was there present vnto them as S. Augustin did well conceiue when he so greatly rebuked himselfe for hauing labored to seeke God abroad in his other Creatures whom he so intimately enioy'd within himselfe at home A second good expedient for this holy practise of Gods diuine Presēce is to contemplate his continuall benefitts which as the
prime and principall cause he communicates to vs by the instrumentall meanes of his other creatures as light by the Sunne heate by the fire nourishment by our food respiration by the ayre all the rest both corporall spirituall benefitts which as by conueying conduits we receiue frō his owne bountifull hand as the same S. Augustin did likewise acknowledge when giuing his immediate thankes vnto God for that first nourishment which his diuine goodnesse had so prouidently conueyed to him by those tender breastes of his louing Nource And therefore with this B. St. due gratitude also exacts of vs to keepe the eye of our soule vpon so continuall a Benefactor who principally workes with his creatures all the good we receiue by thē though not to be perceiued by our corporall eyes no more then we can behold either our soule or the ayre both which notwithstanding be reall true substances are actually present with vs for otherwise we could neither act nor liue Thirdly for the more easie comprehending both the manner and reality of Gods diuine Presence some fitly resemble it to the beames of a bright shining sunne vpō a cleare transparēt christall wherein nothing on anie side either within nor without is hidden from the eye yea the least mote or stayne within the secret'st part of it appeares as cleare as doth the exteriour out-side of the same In like condition are all creatures whatsoeuer in respect of God to whom the darkest profoundest corners within the bowels of the Earth the most secret thoughts of our minde consciences lye as open as doth the shinning sunne which though it may iustly giue subiect of great terrour to the wicked yet the vertuous soule may much reioyce to be continually in the vew of so louing a Father and of so powerfully a protecting Lord. We being now sufficiently assured of this diuine Presence whereof Faith permitts vs not to doubt I will here also briefly endeauour to shew what profit may be drawne from this certaine treuth which ought greatly to ioy a good Christian hart to haue for eye-witnesse of all we doe that souueraigne Lord who beholding both our thoughts words deeds rewards the least of them eternally it being done for his sake for this vndoubtedly must strongly incite a gratefull hart to aspirations both of loue gratitude as also to feare reuerence whereby the vertuous soule vnites her selfe more closely to his sacred Presence and laboring thus to gaine a holy habit of this diuine exercise shee breathes fourth feruent and affectionate eiaculations as fiery darts cast vp vnto God from an enamoured soule inflamed with loue which craues without art yet with an ardent desire and tender feeling with the Kingly Prophet sometymes for pardon of her sinnes and for grace to amend sometymes to be freed from a predominant vice from some euill habit or vnruly Passion sometymes to obtayne such vertues as may make her most gratefull to God sometymes by blessing praising and adoring his diuine goodnesse when abroad in the fields orgardens shee beholds the Sunne the Elements the great fabrick of this world or anie other creature either of Heauen or Earth which that Almighty Creator hath made for the vse of Man Finally by raising her hart vnto God in producing holyacts of feruēt loue of detestation of sinne of profound Humility of perfect Conformity of willing Patience to conclude by such other acts of vertue as occasion and diuine inspiration may best suggest for by this good meanes the soule preserues her selfe in a continuall practise of Gods heauenly Presence shee greatly preuents the worst temptations of her ghostly enemie by thus gaining a holy habit of God's diuine Presence with ioy and great ease shee obtaynes holy grace to practise such vertues as be most needfull for her perfection in his diuine seruice and shee worketh her eternall saluation thereby But to reduce this so important a point to an easie and verie profitable practise it is here first to be obserued that the chiefest difficulty in this holy Exercise consists in the beginning and verie first practise thereof and therefore to gaine facility in practising the liuely memory of God's diuine Presence your first endeauour must be to haue both a good will and true desire to obtaine it for a holy desire is both assisted by grace and is also a powerfull spurr to nature for the vsing all fitting endeauour to obtaine what is desired 2. We must craue it of God by very harty and earnest prayer as being a perfect guift descending from the Father of lights from which holy fountaine we must expect it much rather then from anie humaine art or industry But I must not omit here to giue you as a most necessary aduertisment that you begin to practise this holy Exercise gently and by degrees with all prudent moderation First calling Gods Presence to mind at each striking of the clock then after endeauour the same at the beginning and end of all your chiefest actions for by often iterated acts habits are begotten and this Exercise which at first semed teadious and difficult by perseuerance and practise becomes both pleasing and verie easie to be renewed in all the rest of your actions God being euer present in all places and therefore most easie to be found It is also to be obserued that some by intemperate feruour exceeding in this holy Exercise the due limitts of discretion and strayning the faculty of their imagination aboue it's power by striuing actually to exercise a continuall Presence of God they much weaken the head and render themselues thereby vnprofitable for other duties of obligation which is a most conuincing argument that it proceeds not from the Spirit of God that being truly gentle and sweet wisd 10. And leadeth none to such immoderate extremities which are but the effects of our owne satisfaction and not of the true loue of God which is neuer to be found destitute of solid true wisdome and Prudence You haue now here seene both how necessary and verie profitable this holy Exercise of Gods diuine Presence is for all such as aspire to Christian Perfection It remaines that I conclude this Rule by shewing briefly what exceeding great harme the neglect thereof doth cause both to body soule it being most certaine and manifest that as the memory of Gods diuine Presence mainely deterres vs from sinne so likewise the neglect thereof is most truly accompted the very source fountaine of all impiety for God is not before the eyes of the wicked saith the holy King and therefore all their wayes are defiled with sinne Psal 10. For from hence proceeds their booldnesse temerity in offending him To this the Prophet Ezechiel attributes the enormous wickednesse of Hierusalem and for the selfsame reason a sinner is most truly qualifi'd by the holy Ghost a Foole because in his heart he saith there is no God Psal 52. That publike sinner Thais being happily strucke
by a serious reflexion of God's beholding the foulnesse of her offenses shee therevpon forsooke her sinfull course and retyring to a penitentiall life shee ended the rest of her dayes in great repentance and sanctity This was the happy effect of Gods diuine Presence remembred by that happy sinner And doubtlesse should we but liuely conceiue this sacred Presence it would obleige vs to much more reuerent and deuout respect at our prayers as also to refraine from offending in other occasions that dreadfull and all ouerseeing Maiesty You haue now had in this present Rule the Theory of God's diuine Presence and by which is only lay'd the foundation whereon this next is to build by reducing the former to practise which is the proper subiect of THE SECOND RVLE Regulating all our actions from our vprising vntill we goe to bed THE former Rule informing our vnderstanding with that great treuth of Gods diuine Presence it is but requisit that by this the will should be excited to the holy practise thereof in rendring to his sacred Maiesty due honour and homage by all our actions of the day for he hauing so mercifully redeemed vs from eternall thraldome by the price of his dearest blood both iustice and gratitude makes all our actions by an infinit degree more due vnto him then anie Prince or Parent can pretend from either child or ransom'd slaue And to performe our duty rightly herein to him by the practise of this good Rule it mainely imports vs to begin well the day to which the remainder doth so vsually corresponde And therefore with a speciall care we ought to sanctifie our first vprising thoughts and actions by some vertuous practise they giuing so great an impression to all our ensuing deeds of the day First then so soone as you are fully awake hauing taken conuenient rest and your vsuall repose it being also now your tyme to rise and no incommodity nor indisposition being offered to hinder you make presently the signe of the Crosse thereby to inuoke the diuine assistāce of the most blessed Trinity through the merits of CHRISTS holy Passion and at the first morning light appearing to your eyes salute with all cordiall reuerence and deuotion that bright heauenly Sonne of Iustice IESVS-CHRIST saying O sweet IESVS the true light of our soules illuminate my vnderstanding I beseech thee and inflame my will to the end that I may know thee loue thee and serue thee both this day and euer-more And for your better beginning of the day endeauour also to giue God your first action thereof by a vertuous act of Mortification shakeing off all sloath and drowsinesse that would detayne you with losse of precious tyme which holy Act you may offer to God as the first fruit of that new day most due vnto him and so very gratefull as it may pourchace a happy blessing vpon all the rest you shall doe therein Finally omitt not to acknowledge with due gratitude this so graciously preseruing you that night from all euill and his mercy in affording you the good beginning of that day wherein by his grace you may negotiate the most important worke of your Saluation by louing and seruing him with much more care and fidelity then formerly you haue done Secondly in further thankfulnesse for his so innumerable great benefitts offer your selfe entyrely both body and soule with all their powers and senses to his heauenly Maiesty all your actions both interiour and exteriour of that day to the end that he may wholy dispose of you both in life and death to his owne greater honour and glory And protest that together with all the Saints and Angells in Heauen and with all other creatures vpon Earth you desire to loue to praise and adore him by all and euery action whatsoeuer yea by each motion of your eyes hands or feet and by euery breath you draw for by this holy practise you shall happily associate your selfe with all his other both Celestiall and Terrestriall blessed Creatures in all their religious actions of loue praise and homage which they render to God to whome in vertue of that your holy intention all your actions will be acceptable you actually both louing praysing and adoring him thereby And finally by this vertuous practise you will vnite your poore endeauours with those who praise him best and by a speciall manner communicate with them and also contribute to all the honour and glory which shall be actually rendred him both in Heauen and in Earth Thirdly craue his diuine grace to preserue you that day from all grieuous sinne and propose firmely on your part to auoyde all such occasions as former frailties may giue you iust reason to feare And resolue in particular most carefully to shunne that sinne to which you finde your selfe most subiect and to exercise the actes of that vertue which most opposeth the same Adde also to this an act of oblation to God of a most willing acceptation for his loue of all the Crosses and troubles which may happen that day and during your whole life Renounce all euill temptations to sinne all inclinations to pride and selfe-loue all inordinate passions and vnruly affections which may present themselues that day to you for by this act God will be glorifi'd in all your sufferings you hauing so very willingly accepted them for his loue and by this meanes you may also obtaine a diuine blessing and grace to resist all temptations to those sinnes which for his loue you did formerly renounce and disauow And in case that by frailty you shall transgresse against your morning good purpose yet this renouncing act not being reuoked your intention stands good and your transgression inuoluntary and thereby will either not be criminall in the sight of God or at the least the malice of it will be greatly diminished Fourthly raise feruently your heart and minde vnto God and treate with him the chiefe necessities of your soule by holy prayer which is as needfull to a spirituall life and aduancement in vertue as is the water to growing plants Begge humbly his diuine light to vnderstand his blessed will and to enable you by his grace to performe the same Which preparation to your prayer being made Fiftly compose your selfe deuoutly in the place of prayer as in the diuine Presence of God where vpō your knees first humbly and lowly bowe or kisse the ground in acknowledgment that you are earth to which you must returne as also in humble and gratefull memory of the most blessed Incarnation of the Sonne of God Adore his diuine Presence who became Man for our Redemption Next makeing the signe of the holy Crosse vpon your forehead mouth and breast as sealing and shutting vp thereby the doore of your heart against all prophane words thoughts and deeds for that tyme retire your selfe into the secret cabinet of your soule there priuately to conuerse with him alone as if there were no other but only himselfe and you in all
as the forerunner of death shall bring you to your finall lying downe when alas vnlesse our soules be fonnd adorned with the holy habits of vertuë we shall then appeare as did our first vnhappy parents naked and confounded in the diuine presence of God and in danger to be cast not only with them out of the Terrestriall Paradise but of celestial blisse for euer which being a thing so justly formidable let vs now vse all fitting industry for that darke night of death wil come suddainly vpon vs then no more time wil be granted to negotiate our saluation for on which side soeuer the tree of our life shall fall there will it for euer remaine A reflexion to be made when we enter into bed At entring into bed we may say In the Name of our Lord IESVS-CHRIST crucified I lye downe to rest he blesse me keepe me saue me defende me and bring me to life euerlasting Amen or thus O deare IESV the eternall repose of thy elect when will come th◠houre and time that my poore soule may without end receiue her rest in the eternall glory Being laid downe in your bed thinke with your selfe how sleepe is the true resemblance of death the bed represents our graue the sheets our coffin and the couering represents the earth which shall one day be cast vpon our corps to couer vs and herevpon making a serious reflexion vpon your owne mortality most humbly recommend your selfe to the diuine protection of the sacred Trinity saying God the Father blesse me IESVS-CHRIST defend and helpe me the vertue of the Holy Ghost illuminate and sanctify me this night and euer more Amen After this compose your self gently to sleepe vpon this consideration that once you must lye down to rise no more but by their hands who beare you to the graue nor haue we any assurance but that very night may prooue the same Gods blessed Prouidence so dispofing it that none shall know the comming of that dreadful houre to the end that we should alwayes be ready and prepared for it with our lampes of holy Faith replenished with the oyle of good workes expecting the call of our heauenly spouse A deuout Practise to be vsed in the night when we cannot sleepe It is a very good remedy to driue away euil fancies when we cannot sleepe to make some eleuation of our hart to God for his innumerable great benefits and aboundant prouision of all fitting necessaries we hauing a soft bed and well couered whilst so many poore and needy soules are forc't to repose their hungry bare and wearied carcasses vpon the hard ground or perchaunce vpon some little straw without all other defense against the great rigour both of hungar and could and yet their innocency and holy merits may be likely to deserue much better all these great blessings then we here let vs againe raise vp our harts by some such like feruent ejaculations as these O IEVS be thou vnto me a Iesus and saue me O my most merciful Father and dreadful Iudge am I now in that condition and state for my conscience wherein I should be content to be found at the houre of my death O when shal I truly loue thee with my whole hart and soule or as composing your selfe to rest at the foot of the sacred Crosse rehearse these blessed words which IESVS-CHRIST pronounced there to his Heauenly Father Father into thy hands I commend my spirit Luke 23. Recite this holy Sentence with great feruour loue and humility beseech him so to imprint it in your hart and soule as that you may cōclude your life last breath in pronouncing these sacred words in vnion of that intention and disposition wherein IESVS-CHRIST prosented that his last prayer to his eternall Father vpon the Crosse This done without any further straining your minde compose your selfe againe to sleepe endeauoring that your last interiour act be euer of the loue of God I will conclude this Rule with a very serious admonition to all such as it may most concerne which is that they so regulate the houre of their going to bed that hauing had sufficient time for their rest they may rise in a good houre in the morning not conuerting day into night and night into day to the great preiudice both of their corporall and spiritual health as also to the exceeding hinderance of their whole dayes employment totally peruerting the naturall order which God hath ordained vs who made the night for repose and the day wherein to labour and expedite our affaires THE THIRD RVLE FOR THE EXERCISE of Prayer Shevving hovv profitable and necessary it is and vvhat conditions and dispositions are required thereunto vvith a sett Exercise for daily prayer THE former Rule being properly to regugulate our morning and euening actions due order requires that this should treate more particularly and at large of Prayer which is a needfull food defence and chiefe preseruer of spiritual life in a Christian soule an vsefull fountaine without which the holy plants of vertue could neither take life nor grouth in vs were they not very often watred with this Celestiall dewe by holy Prayer which giues both force and vigour to resist the schorching heate of our sensuall affections as also the vnruly passions of our corrupt and intemperate nature The necessity and happy fruit of Prayer is most excellently expressed by S. Augustin Serm. de Temp. 226. who calls it the key of Paradise which opens all the dores and coffers of Gods diuine treasure and leaueth nothing shut or hidden to which it makes not way and free accesse yea and which farr yet exceedeth all this it opens also the doore to the cabinet of Gods owne diuine Presence giues vs admittance at all times and in euery place vnto his Heauenly Majesty there leasurely to conferre and treate with him all our necessities concerning either body or soule This is that golden key of highest honour priuiledge giuen vs by the Eternall King of Heauen whereby without controle we approach the diuine Throne and Majesty of God there to contemplate his greatnesse to admire his beauty to loue his goodness to tast his sweetnes to represent our owne wants to begg pardon for our sinnes to craue his grace and to obtaine great guifts both temporall and spirituall By this happy key is open'd to vs the whole magazin of his Celestiall treasures nor is there any thing which he refuseth to this powerful addresse of holy Prayer Vvhatsoeuer you aske by prayer beleeue that you shall receiue it and it will be granted to you Mark 11. The very same he also promisseth and confirmeth in Saint Iohn 14. and 16. therefore it hath not been without great cause that Gods chiefest Saints haue euer made so high an esteeme of holy prayer which they haue also done in respect of an other great prerogatiue which it hath in communicating to our soule supernaturall knowledge wisedome by a diuine light immediatly
from God himself which doth farr surpass whatsoeuer humane force or industrie is able to obtaine approach yee to mee and be enlightned saith the Psalmist Psal 33. And from this light it was that S. Hier. and S. Tho. of Aquin. confess to haue had their greatest helpe to vnderstand the hardest obscurest points both of the holy Scripture and Diuinity And by what other meanes obtained S. Antony in the desert S. Simon Stilites in his stupendious and long penitentiall life vpon a pillar B. Gregory Lopez in his great retirement both from all company study of humane litterature Sainte Cath. of Sienna S. Theresa and so many more holy persons from whence I say did they draw such profound knowledge of all diuine Mysteries but from this heauenly helpe of holy prayer Nor is it any meruell that those who are taught immediatly by God himself should by such a lightsee more cleerely and vnderstād more profoūdly then they who deriue their knowledge but from their meere humane industry which is without comparison much more vnperfect then the light of a candle in regard of the bright shining Sunne since the Sunne being of a farr heigher nature and force it serues not only to enlighten but also to giue growth and life to all whereupon it shines Psal 93. whereas the poore weake glimering candle comes short of all such effects fitly represents to vs the weake capacity of mans naturall vnderstanding and knowledge Blessed S. Augustin is as efficacious and cleare in declaring to vs the necessity of holy Prayer as he hath been to manifest its happy fruits assuring vs that Prayer is as necessary for the soul as is aire or food for the body without which as it cannot liue so neither can the soule continue long in its spirituall life of grace without the holy exercise of Prayer which is to her as a furnace is to iron for that mettle although of it selfe it bee both hard stiff and cold yet being cast into the furnace it becomes hot bright and plyable to what forme the workman shall please and remaining but a short time out of the forge returnes to its former naturall qualities and becomes as stiff and cold as before It is iust so with our soul which through its deprau'd nature is both cold very vnplyable to vertue vnless it be heated by the holy fire of Prayer from which it cannot long be separated but it looseth feruour and returnes to its former bad inclination and sinfull habits againe Hauing here briefly discourced of the necessity and great fruit of holy Prayer I cannot omit to say something also of the force and singular efficacie of the same and how powerful a meanes it is to obtaine at Gods hands all our corporall and spirituall necessities as by Gods holy helpe I shal endeauour to prooue by seuerall most manifest examples both out of the old and new Testaments As first may well appeare in that dangerous great encounter betwixt Amalech and the Children of Israel wherein so long as Moyses lifted vp his hands to pray the Israelits preuailed but if through weariness his armes failed to continue that holy posture their enemies gain'd the aduantage so that in Moses his prayers consisted their strength and victory Deut. 17. And how often he at other times by feruent prayer with held Gods hand euen ready to strike a deserued reuenge vpon rhose rebellious people as may be seene in the same chapter The like powerfull effect had his holy prayers for those sinfull people Exod. 32.10 God there saying to Moses Pray not for this people nor hinder me thereby from punishing them And Exod 23. wee see how in a maner he held Gods hands from thundering fourth his destroying wrath vpon that rebellious generation for their adoring the golden calfe Suffer me that my wrath may be power'd forth against them as if hee had held him by force from destroying him And Psal 105.23 and 24 he said he would destroy them if Moyses his elect had not stood in the way before him to turne aside his wrath that he might not destroy them Yea had not the powerfull effect of praier sufficient force to change Gods dreadfull sentence pronounced by his Prophet Ionas for the destruction of sinnefull Niniue which yet by holy prayer and penance obtained his mercifull pardon Iosue by his prayer stayd the course of the Sunne vntill he had accomplisht a glorious Victory ouer his enemies Ios 10. Esa by prayer caused the same Sunne to goe backe in fauour of King Ezechias ten whole lines of the dyall and the same King Ezechias by his feruent prayer retarded death it selfe fifteene whole yeares which was before vpon the very point to haue seised vpon him Kings 3.18 And since the Law of grace many of Gods Saints by prayer haue raised the dead S. Gregor Thaumaturgus so called by reason of so great a number of stupendious miracles which he wrought dryed vp a great lake by his prayer to reconcile a mortall discord which it caused betwixt two contentious brothers Hee remoued a great mountaine to make place for the building a Church He fixing his walking staff into the banke of a Riuer which by its frequēt inundations vsed exceedingly to preiudice all the territories about that drie staff presētly sprouted fourth and grew vp to a great tree and by his prayers became the limited bounds of that vnruly riuer which it neuer afterwards exceeded And to conclude Zonaras relates that S. Basil by his prayers open'd the fast shutt dores of the Church at Nice which the Arrians could not effect by theirs in the presence of Valence the Emperour who had proposed that expedient to prooue whether the prayers of the Catholiks or those of the heretike Arians were most efficacious consequently which of their faiths should be esteemed for true By all which their prodigious miracles we plainly see the greate power and force of prayer and we shall need no better proofe to manifest how strongly it preuailes with God for whatsoeuer we shall but rightly demande And therefore I will now proceed and shew VVHAT EXTERIOVR preparation is required for prayer and what interiour conditions are necessary to make it gratful to God and fruitfull to our souls wherein consists the chiefe point of this good Rule for holy Prayer FIrst for the exteriour preparation a conuenient place is to be assigned to prayer which may be solitary quiet and free from noise and company Secondly certaine appointed and conuenient times are to be set apart for this holy exercise which without fitting cause we must not omit nor change Thirdly the composition of the body must be modest deuout and humble as bare head and vpon our knees with ioyned and eleuated hands like criminels crauing the mercy of God Fourthly our words must be also rauerently pronounced and so leasurely as to bee distinctly vnderstood for as it would be esteemed an exceeding inciuility to speake so consusedly fast to a temporall
Prince as that wee could not bee vnderstood so much more sinfull irreuerence it is to speake with the King of Heauen in hudling out so fast our words in Prayer as that euen wee our selues should not know that which we so mutter to Almighty God Now concerning the interiour conditions required for holy prayer true faith being first supposed without which the Apostle tells vs that it is impossible to please God Heb. 11. the next necessary condition and required also by saint Paul is Charity without which euen Faith it-selfe he saith would nothing auaile him Cor. 13. and for want of which vertue both the Prayers and Sacrifices of wicked Cain were vtterly rejected because he made his offering with a hart full of rancor enuie against Abel his innocent brother And therefore if going to make our prayer and oblation vnto God wee finde in our hart any grudge or breach of Charity towards our neighbour our Sauiour himselfe expresly commands vs to lay downe our offering and hauing first made our peace and reconcilement then to bring our offering and not before Math 5. The second interiour condition is by purity of intention to seeke the true end of prayer without which it would be vaine and fruitlesse now the true and pure end of all good prayer is humbly to craue thereby a light from God to vnderstand his holy will and grace to performe the same as also increase in his loue and aduancement in vertue a true conformity to his blessed will with a reall contempt and abnegation of our-selues not seeking our owne sensible gust or spirituall consolation but renouncing all curiosity of spirit and self loue to seeke onely and purely Gods glory and not our owne satisfaction by Prayer for in that we seeke not God so much as ourselues and our owne interest and therefore no maruaile if we finde him not A third condition yet required for holy prayer is the vertue of Mortification for such is the great connexion of these two vertues as the one is neuer to be found in any eminentdegree or perfection without the other the reason thereof is cleare for if the hart be possessed wth vaine or sensuall delights it is not capable of true spirituall and heauenly contents and therefore it is that we finde so few endued with this holy vertue of prayer because there are so few who are truly mortified for who hath obtained the vertue of mortification will soone gett the vertue of prayer the first disposing vs vnto the second for since wee cannot liue in this world without affection to some content or other therefore it is that if we hate and depriue our selues of these wordly contents we shall easily seeke out diuine and heauenly comforts by the meanes of holy praier which doth necessarily require Attention the third condition without which our praier would be but plaine hypocrisie and by voluntary distraction it would become vice and much rather prouoke Gods anger against vs then appease his wrath for God being a spirit in spirit we must adore him saith saint Iohn 4. and therefore only lipp-prayer without the hart according to saint Isidore is no prayer at all Prayer being as saint Iohn Damascen defines it an eleuation of the hart to God without which they are most iustly reproached by the holy Ghost who praise God with their lips but haue their harts farr from him Prayer being without attention but as the shell without fruit which as it would bee rigthly offensiue to present to a mortall Prince with much more reason a farr greater crime it is to present our prayer to God without attention which is as the shell without the kernell or as the body without a soule yea meere verbal Prayer without attention of the minde is but a corporall action and no prayer at all which requires an eleuation of the hart with pious affection and attention of the soul Prayer finally is properly called a vertue of Religion and consists not only in the corporeall or materiall faculty of the body but chiefly in the powers of the soule and in the spirituall actions thereof which must be interiour and truly spirituall for otherwise it could be no true worship of God and by consequence no act of the vertue of Religion it not proceeding from the interiour operation of the soule by which God must be worshiped as saint Iohn hath told vs. c. 4. It is also here to be noted that prayer is not the end but rather the meanes vnto perfection and therefore that our prayer may be profitable we must raise vp thereby some pious affections and produce from thence good purposes and resolutions for the actual exercise of some determinate vertue or for auoyding some particular vice for some certaine good act to the glory of God or to amende some particular imperfection or finally to practise some vertuous act of mortification for the loue of God and the like for in this consists the true profit of prayer and by so praying it will be both holy and good be it neuer so insipid or drye yea it will be both pleasing to God and verie profitable to our soules though wholy past ouer with what inuoluntary and troublesome distractions soeuer The fourth condition and the principall whereby to make our prayer efficacious to obtaine what we aske and by which both it and all our other actions ought to be regulated is to present it in the name of IESVS-CHRIST as S. Paul recommends to vs Colos 3. Vvhatsoeuer ye doe saith he either by word or by deed doe it all in the name of IESVS-CHRIST And he himselfe also assures vs that all which we aske of his Father we shall obtaine it vndoubtedly prouided we demaunde it in the name of his deare Sonne IESVS Io. 14.15 and 16. that is in his spirit and with such dispositions and intentions in our prayer as he gaue vs example in this world to doe And therefore to this end vnite your prayers vnto his performe them in true loue charity humilitie puritie feruour and attention the best you can and in all those other dispositions and holy intentions wherewith our louing Redeemer was accustomed to pray vnto his Heauenly Father whil'st hee was here amongst vs vpon Earth The fifth condition is to place our selues in Gods presence with profound humilitie and a contrite hart for all our sinnes ackowledging our owne great vnworthiness to appeare in his sight or to be heard by him as not being able of our selues to haue the least good thought nor performe the least gratefull act to God but relying wholy vpon the sacred merits of IESVS-CHRIST in which humble assurance we may demand of his Eternall Father a supply of all our necessities both spirituall and temporall together with all other celestiall graces for his sake The sixt condition required for true fruitfull prayer is an humble confidence with constant perseuerance and true fidelity in this diuine exercise for God requireth it
holy grace Amen At the Creede The Declaration AFter the Gospel followeth the Creede to put vs in minde of the multitude of Gentils who by preaching and miracles receiued the light of faith Here eleuate your hart with much feruour to God and offer him this humble request The petition ILluminate my soule o Lord with a true knowledge in the diuine Mysteries of our most holy Faith and giue me constant courage in the faithfull profession thereof yea to the cheerefull hazard of my life and of what else soeuer may be dearest to me for thy sake Vouchsafe also I beseech thee through the sacred meritts of thy beloued sonne IESVS a speedy reduction of our poore English Nation to a happy reconcilement with his only deare spouse the holy Catholike Church O lett not the meritts of his most precious blood be further frustrated in those soe dearely redeemed soules by this soule destroying sinne of vnhappie Schisme and Heresie At the second Dominus vobiscum The Declaration THis Dominus vobiscum immediately after the Creed or after the Gospel when the Creed is not said signifies the presence of our Lord Sauiour vpon Earth working stupēdious miracles to establish his holy Faith in the harts of his followers We must here craue that by the presēce of Gods heauenly grace our life may be answerable to his holy example and that we contradict not by our actions what we professe by the Christian maximes of our Faith The petition GRant me good Lord the continuall memory of thy diuine presence since it belongs onely to thee to reward or punish my thoughts my words and my deeds according to their due desert O let me be the subiect of thy diuine iustice in this world that I may enioy thee by eternall mercy in the other Amen At the offertory The Declaration THe offertory or oblation which is made of the Host vpon the paten and of the wyne in the chalice signifies the great promptitude and feruent affection proceeding from a deliberate will which our Sauiour had during his whole life to offer himselfe vnto God his Eternall Father to suffer his most bitter death and Passion for our Redemption Here now in all due gratitude we are bound in vnion of this most holy oblation to offer our selues to God most redily for his sake to suffer whatsoeuer his blessed will and prouidence shall ordayne for his honour and for the good of our ow ne soules yea death it selfe for his greater glory if occasion should soe require the same and to this effect say from a feruent hart The petition ACcept o heauenly Father this holy oblation of the body blood of thy only begotten sonne IESVS-CHRIST which together with all the powers both of my body and soule I here most humbly present to thy heauenly Maiesty in due gratefull acknowledgment of thy great mercy and for the expiation of all my grieuous sinnes Amen At the Lauatorie The Declaration THe Priest washeth only the ends of his fingers to signifie that in this diuine action he ought to be pure and free euen from veniall sinne for as concerning mortall had he been guilty it is to be supposed he has bene purged from that by precedent repentance nor is he worthy saith diuine S. Dennis to be present at these sacred Mysteries who voluntarily and with a deliberate purpose shall continue in the least veniall sinne The petition CLeanse blessed Lord IESVS by thy most precious blood my defiled soule O immaculate and most pure Virgin obtayne me grace by thy powerfull intercession soe rightly to detest all sinne as that by true repentance being entirely reconciled to thy blessed sonne I may the more fruitfully assist at this diuine sacrifice make more a pleasing oblation to his Eternall praise glory Amen At orate fratres c. and at the secret prayers The Declaration THe matter for the holy sacrifice now being prepared the Priest turnes to the people and desireth their prayers that it may become an acceptable oblation to God both for himselfe and them By the ensueing secret prayers we are put in minde how our most milde and patient Sauiour was constrayned by the malitious Iewes to retyre himselfe from his beloued Hierusalem to the valley of Ephraim where priuately he informed the Disciples of his approaching death and passion Here say with a compassionate hart The petition O What incomparable great griefe oppressed thy tender hart o my most louing and deare Redeemer IESVS to see thy selfe most iniuriously excluded from thy beloued Hierusalem by these vngratefull Iewes From whence by due reflexion vpon my selfe I haue iust cause to be confounded with exceeding shame considering how often I haue by my enormous sinnes constrayned thee to abandon thy desired habitation in my soule Blessed Iesu for thy tender merci's sake vouchsafe that I neuer more be separated from thee but that in life and death in tyme in all Eternity thou maist be the sole possessor of my whole hart soule Amen At the Preface The Declaration THe Preface or entrance into the sacred Canon of the Masse which is said with a loude voyce and ends with that high exclamation to Christs honour and praise of Hosanna in Excelsis signifieth the solemne entrance of our Blessed Sauiour vpon Palme-sunday into Hierusalem with that generall cry and applause of all the people Blessed is he who commeth in the name of our Lord Hosanna in the highest Here say with true feruent affection The petition LEtt shame and iust confusion ouerwhelme my soule considering with what ioy the Iewes receiued this our most louing Redeemer they hauing had neither Faith nor certaine knowledge that he was the true Messias of the law whereas I hauing both remaine yet voyde of all true feruent loue piety or deuotion towards this my soueraine Lord whom the Angels praise Dominations adore and whose heauenly glory the Powers Virtues and Seraphins magnifie with mutuall gladnesse with whome lett vs also now ioyne our prayers and prayses saying Holy holy holy Lord God of Sabbaoth the Heauens and Earth are full of thy glory blessed is he that commeth in the name of our Lord. Hosanna in the highest At the Canon of the Masse which beginnes at Te igitur c. The Declaration NOw followes the Canon of the Masse so called because it is a constant Rule and order which the Church obserueth in the celebration of this her highest sacrifice for it changeth not like other partes of the Masse which dayly differ according to the seuerall feastes and Mysteries which we celebrate but this being the principall part of the sacrifice is immutable as is the holy sacrifice it selfe and it puts vs in minde of the bloody agonie of our Blessed Sauiour in that prayer which he made in the garden sweating water and blood the night before his bitter passion forsaken of all his dearest friends but in most perfect conformity vnto his heauenly Fathers will In vnion and homage whereof say
The petition O My soueraine Lord IESVS I wholy and entyrely remit my selfe body and soule with all the powers of them both to thy heauenly disposition yea I abandon and sacrifice them all to thy diuine pleasure as well for life as for death Grant I beseech thee that I may neuer haue anie other desire nor will but thy only good pleasure in all And that as thou hast vouchsafed to dye for the loue of me so I may both liue dye purely for the loue of thee and that liuing or dying I may neuer willfully offend thee anie more Amen What is meant by Kissing the Altar at Rogamus ac petimus c. The Declaration THe Priest saying those words kisseth the Altar thereby to signifie that he presumes not to demand anie thing for his owne deserts or merits but for the merits only of IESVS-CHRIST who as it said before is represented by the holy Altar Of the three ensueing Crosses made vpon the Host and chalice The Declaration THe three Crosses made at those words haec dona †haec munera †haec sancta sacrificia †The first signifies the sacrifices offered by the Patriarches and Prophets vnder the law of nature The 2. those offered by Aaron and the Priests vnder the written law And the 3. signifies those vnder the law of grace The signe of the Crosse is made at each one of theÌ„ to shew that they were all made acceptable to God only because they represented that wherein his most dearely beloued sonne our Sauiour suffer'd when he was crucified vpon mount Caluary from which only all Sacraments and sacrifices both now doe euer did and alwayes shall deriue all their force and value At the first Memento The Declaration IN this Memento we remember those liuing persons for whom we intend and are most obleiged to pray and to offer this holy sacrifice And as by it we vnite our selues in Charity to the liuing so by the same with due honour and reuerence we also vnite our selues with Gods chiefest Saints in Heauen the most blessed Virgin the Apostles the primitiue prelates and successors of S. Peter togeather with diuers others Gods chiefe fauorites now in eternall Blisse beseeching his diuine protection by their gratefull intercession and also testifying thereby in this great sacrament of Charity the Communion and inseparable coniunction between the Militant and Triumphant Church of God For which effect by a holy aspiration eleuate your hart to God and say The petition LOrd IESVS I here offer vp to thee thy beloued spouse the Cath. Church togeather with thy Elect from all Eternity by whose powerfull mediation I most huÌ„bly craue thy holy grace that liuing here in imitation of their vertues and in vnion with all the world by perfect Charity I may offer vp my selfe entirely to the glorious Trinity as a gratefull oblation in vnion honour and adoration of that most blessed sacrifice of my soueraine Lord and Sauiour IESVS-CHRIST vpon the Crosse Be mindefull good Lord I beseech thee to comfort the afflicted to reward my benefactors to forgiue all my enemies grant perseuerance to the iust repentance to all sinners true peace and charity amongst all Christians extirpate all schisme and heresie and that especially in our poore afflicted Kingdome where that contagious Peste of soules at present so greatly aboundes grant this deare Lord for thy most bitter Passion sake to the exaltation of thy holy Faith and increase of thy eternall glory Amen At hanc igitur c. when the Priest extendes his hands ouer the Host and chalice The Declaration THe Priest extends his hands ouer the Host and chalice to represent to vs the cursed Iewes sacrilogiously laying their hands vpon our Blessed Sauiour whem they tooke him in the garden and bound him with cordes by which they dragged him with all cruelty to seuerall Courtes And hauing scourged and crowned him with thornes they finally condemned him to a reproachfull death vpon the Crosse The Priest holds his hands ouer the Host and chalice to signifie that he ioynes himselfe to that offering and substitutes it in his place and ours since it is vnlawfull for him to sacrifice and destroy himselfe And herein he also imitates the custome of the old law where the Priestes euer extended their hands ouer the sacrifice before it was offered Prepare here your hart to true gratitude and compassion saying The petition O Mercy surpassing all other bounds except the infinit goodnesse of a God who to redeeme his disloyall and most rebelliously vngratefull seruant condemned to death his only begotten and most dearely beloued sonne I am the delinquent ô heauenly Father and must I be ransommed at no lesse a price then with that deare and precious blood of thy most innocent and beloued sonne my grieuous sinne hath iustly deserued eternall punishment from thy wrath and must this most innocent and vnspotted lambe be made a sacrifice to satisfie the rigour of thy iustice by so costly an expiation of my most execrable sinne ô infinit mercy o ineffable goodnesse and loue without all paralell vouchsafe that this precious ransome prooue not frustrate in me thy most vnworthy creature Amen At the fiue ensueing Crosses made ouer the Host and Chalice The Declaration THese Crosses made ouer the Host and Chalice represent to vs the preparation of the heauie Crosse by the wicked Ministers who layed it vpon the wearie and wounded shoulders of our blessed Redeemer to be borne by him to mount Caluary These Crosses are in number fiue to put vs in minde of the cruell torments which our louing Sauiour suffered in his â—â—ue senses and principally by his fiue most precious wounds as also to professe thereby that all the force and efficacy of our Sacraments and sacrifices are deriued from the Crosse and Passion of IESVS CHRIST For with the signe of the Crosse we consecrate the body of our Lord and whatsoeuer is consecrated in the name of CHRIST is consecrated with this signe saith S. Augustin serm 181. de temp Craue here true patience and conformity saying The petition O Louing and diuine Redeemer of my soule wert thou my God crucified for my sake and shall I refuse to beare my Crosse and follow thee o grant me grace to imitate thy blessed patience and conformity in gratefull acknowledgment of thy manie dolorous and reproachfull sufferings in paying so costly a ransome for my sinne Vouchsafe I beseech thee that I may ioyfully embrace all afflictions and Crosses either in body or minde which thy diuine and fatherly disposition from all Eternity hath ordained mee for my greater good Amen At the Consecration and Eleuation The Declaration THe Priest being now come to the principall action of this sacrifice to the end to follow the example of IESVS-CHRIST in what he both said and did at the institution thereof he first blesseth and consecrates the bread and wyne by the selfsame words which IESVS-CHRIST himselfe did vse Which done he eleuates in those consecrated
species a holy sacrifice to God the Father and shewes it to the people to be adored putting vs in minde how our blessed Sauiour was lifted vp vpon the Crosse for our Redemption And by the eleuation of the Chalice is represented to vs the effusion of his most precious blood flowing from his sacred wounds vpon the Crosse The Eleuation of these two seuerall and separated species is a continuall memoriall of CHRISTS holy Passion and of that dolorous separation of his most sacred body and soule vpon Mount Caluary For all which we must offer vp to God the Father with firme Faith this great sacrifice and holy Passion of his onely begotten sonne in satisfaction for our owne finnes and for the sinnes of all others both liuing and dead it being after consecration one of the most essentiall partes of this diuine seruice and signifies that holy oblation wherein IESVS-CHRIST offred himselfe to his Eternall Father vpon the Altar of the Crosse in expiation of our sinnes Here salute the body of our Lord IESVS-CHRIST at the Eleuation of the holy Host saying The Petition HAile ô true body borne of the Virgin Mary which truly suffered and was really offered vpon the Crosse for man and from whose pearced side flowed water and blood Vouchsafe to be receiued by me at the houre of my death ô most mercifull IESV sonne of the liuing God haue mercy on me At the Eleuation of the Chalice The petition HAile o most precious blood flowing from the side of my Lord IESVS-CHRIST wash away the foule and sinfull staines of all my past and present offenses cleanse sanctifie and prepare my soule to thy eternall Blisse Amen Of the three Crosses made vpon the sacred Host immediately after the Eleuation THese Crosses made vpon the consecrated species immediately after the Eleuation represent to vs the manner in particular how that most sacred Host was immolated vpon the Crosse for our Redemption whereof we are put in minde by the frequent makeing of the holy Crosse At the second Memento The Declaration BY this second Memento we are aduertised that whilst the body of our B. Sauiour remayned in the graue his soule descended into Hell a place in the Earth called Lymbus Patrum to deliuer the soules of the Fathers who had long expected their happie enlargement from thence Forget not here your dearest freinds deceased And say The petition LOrd IESVS as thou vouchsafest to reioyce the long thirsting Fathers in Limbo by the diuine visit which thy most glorious soule made them there so now extend I beseech thee those infinit merits of thy most sacred Passion towards the solace also of those thy poore suffering creatures in Purgatory there crying for helpe but especially haue mercy I beseech thee vpon my dearest freinds kindred and benefactors and in particular vpon N. N. and vpon all those for whom I haue most obligation to pray transferre them speedily from those tormenting flames to thy celestiall Beatitude there to enioy loue and praise thee for all Eternity Amen At nobis quoque Peccatoribus The Declaration THe Priest somewhat raising his voyce and knocking his breast at nobis quoque peccatoribus represents to vs the repentance of these Iewes who had been accessary to the cruell death of the sonne of God together with the good Centurion who at this dolorous Passion perceiuing so many great and wonderous signes of his diuinity mooued with sorrow admiration he strucke his breast and verie boldly cryed out before all those enraged enemies truly this was the sonne of God Math. 27. Dispose now your hart to Contrition and to true compassion saying The petition O Stony and most obdurate hart so little sensible of those sharpe sufferings of my Lord Sauiour for my most wicked sinne O touch it Lord IESV with true remorse that in the sense and fealing of thy loue on the one side and of the horrour and detestation of my offending thee on the other I may in the humble spirit of that repentant Publican and from the bottome of my hart cry out to thee Lord be mercifull to me a most wretched sinner Luke 18. I haue sinned Lord and I detest my sinne as the vnhappie cause of all thy dolorous and most grieuous sufferings but thou ô IESV the sonne of Dauid haue mercy on me Amen Marke 10. The reason why the Priest makes here againe three Crosses ouer the Host and Chalice when he saith cum ipso †in ipso †per ipsum †The Declaration IT is to signifie that this sacrifice is auaileable for three seuerall sorts of persons for those in Heauen to an increase of their glory for those in Purgatory to releeue their sufferings and for those vpon Earth for an encrease of grace and remission of their sinnes At omnis honor gloria The Declaration THe Priest eleuating the Holy Host chalice together a little from the Altar at Omnis honor gloria and then immediately deposing them againe vpon the corporall and couering the chalice with the Pall represents to vs the takeing of our blessed Sauiours body from the Crosse which being most reuerently wrapped in a pure cleane linnen sheete signified by the corporall was placed in the sepulcher by those deuout persons Ioseph and Nicodemus Here crauing true purity both of hart and soule say with pious affection The petition GRant me deare IESV I beseech thee in all my thoughts and deeds true purity of hart from all sinfull affection whereby my soule may become a pleasing sepulcher to receiue thy precious body blood together with thy heauenly grace to strengten in me the vertue of true humility whereby to mortifie what euer may be displeasing to thy heauenly Maiesty Amen At the little Preface before the Pater noster The Declaration BY this short Preface the Priest in true Humility of hart acknowledges his owne great vnworthines that he would not pre sume to call God his Father were he not expresly commanded by IESVS-CHRIST in this his owne Prayer of the Pater noster which he here saith at the holy sacrifice of the Masse to put vs in minde of those deuout and feruent prayers which the blessed Virgin the Apostles and the holy wo men made during the tyme that our soueraine Redeemer remayned in the sepulcher Here we must vnite our prayers together with those of the a fore-named Saints and with the whole militant Church saying The petition LOrd grant me grace I beseech thee that I may rise from the loathsome sepulcher of my former ill custome of sinne to a new vertuous life whereby I may be led to the happie fruition of thy beatificall vision there to adore and praise thee togeather with thy heauenly Father in vnion of the Holy Ghost and with the blessed companie of all thy celestiall spirits in Eternall Beatitude Amen What is meant by the Priests deuiding the Consecrated Host The Declaration THe Priest deuides the holy Host to signifie the separation of the
blessed soule of our Sauiour from his sacred body at his death He deuides it into three seuerall parts which signifie the three seuerall states of the Church The first represents to vs the state of the present life which he layes downe vpon the Altar The second signifies Purgatory which he retaynes in his hand From this he breakes a third little part which he puts into the chalice to repre sent to vs the Church triumphant absorpt in the sacred Diuinity as also the reunion of his blessed soule with his body againe after his glorious Resurrection Here make this or some like seruent prayer The petition PErmit not deare Lord and my sweet Sauiour IESVS that cursed sinne may euer separate me from thee but that by true repentance finall perseuerance in thy holy grace I may be vnited to thee in glory for all Eternity Amen What is meant by the three Crosses which are made with the particle of the consecrated Host The Declaration THe three Crosses made with the little part of the holy Host ouer the chalice signifie the three-fould peace which by the grace of CHRISTS sacred Passion is pourchased for all such as by faith and good life triumph ouer their three mortall enemies the world the flesh and the Diuell Craue humbly for his bitter Passions sake that this may be accomplisht in you and for that end with a feruent aspiration say The petition GRant Lord that I may find the testimonie of this most happie triple peace in my soule by the helpe of thy three diuine vertues Faith Hope and Charity accompanied with true Christian Penance and Humility Amen At pax Domini c. The Declaration AT Pax Domini c. which immediately followes we must contemplate our blessed Sauiour now risen againe from death both immortall and glorious as also his appearance to the Blessed Virgin to S. Marie Magdalen and to his Apostles saying Pax vobis Luke 24. Here we must craue true charity and peace for our soules which is the most gratefull disposition and best preparation to receiue worthily the fruits of this most holy Sacrament And therefore in the spirit of diuine loue and true gratitude say The petition O Most milde and meeke IESV in vnion honour and adoration of that infinit loue which induced thee to shed thy most precious blood for thy greatest enemies and to begg pardon for those who were the cruell executioners of thy most bitter death I freely pardon from my hart and most humbly beseech thee also to forgiue whosoeuer haue anie wayes wronged me most humbly also crauing to be pardoned by all such as I may haue anie way offended being ready and truly willing to giue all iust and reasonable satisfaction to them and this purely for thy sweet sake my deare Lord and most mercifull Redeemer At the Agnus Dei c. The Declaration THe Agnus Dei thrice repeated puts vs in minde how our blessed Sauiour that immaculate lambe of God reconciled vs to his Eternall Father and to the holy Trinity by his most sacred death pourchasing thereby for vs the meanes to make our happy peace with him for all our offenses past present to come Which blessed peace the Priest communicates to the people he hauing first by a particular prayer craued it and by kissing the Altar receiued it of IESVS-CHRIST whom the Altar represents and then giues it to the Clerke to be communicated to all the rest to recommend thereby true charity peace and concorde to all Christian people as being the Disciples of IESVS-CHRIST and true members of the self-same mysticall body whereof he is the diuine and supreame head Here stirr vp true detestation of sinne and a firme purpose to auoyde it saying The petition O Lambe of God which takest away the sinnes of the world vouchsafe I beseech thee that no wicked sinne may euer breake the happie peace betwixt my soule and thee nor hinder the fruit of thy grace which I may hope to receiue by the neare approaching and most holy communion of thy true precious body and blood that sacred feast wherein CHRIST is receiued the memory of his Passion is renewed the soule is replenished with grace a pledge is giuen vs of future glory which we expect to enioy as sheepe of the fould of this holy lambe in vnion with all his blessed saints and glorious Angels in all Eternitie Amen At Domine non sum dignus and the Communion The Declaration THe Priest thus prepared receiueth the holy Communion auowing his great vnworthinesse and in token of a contrite hart knocking his breast thrice he saith as often with the humble Centurion Domine non sum dignus c. Math. 8. And then with all reuerence he receiues this diuine refection and consummates the sacrifice representing to vs thereby the death and Passion of IESVS-CHRIST For as often as you shall eate this bread and drinke this chalice you shall shew the death of our Lord vntill he come Cor. 1.11.26 Here a great subiect is giuen vs of perpetuall gratitude seing that although our blessed Sauiour be ascended into Heauen with triumph and glory he yet remaynes with vs in this holy Sacrament powring downe vpon vs all spirituall temporall benedictions For which dispose your hart to breath fourth feruent eiaculations of loue and gratitude saying The petition O IESV my most louing Redeemer fountaine of all graces both temporall and eternall communicated to vngratefull man thy fauors to me my deare Sauiour haue been farr beyond all measure I therefore o Lord being so farr vnable to render thee due gratitude inuite all thy creatures both in Heauen and Earth with thy Eternall Father and Holy Ghost thy most sacred Virgin Mother and all the Saints and Angells to praise thee with mee and for mee in all Eternity O let my body and soule and all the powers of them both haue no other employment for euer then to praise admire and loue thee O Eternall Father of IESVS o holy spirit of IESVS o immaculate mother of IESVS o glorious Angels of IESVS o blessed Saints of IESVS o all yee creatures of IESVS blesse and thanke IESVS eternally for me and all the innumerable benefitts which I a most vngratefull sinner haue receiued from the Father and from the Sonne and from the Holy Ghost three Persons and one Eternall God to whom be all praise glory and thankesgiuing both now and for euer Amen At remoouing againe the booke to the other side of the Altar The Declaration BY this remoouing againe the booke to the other side of the Altar we are put in minde of the conuersion of the Iewes in the end of the world when both Iew and Gentil shall make but one true folde vnder one and the same Pastor IESVS-CHRIST for the encreace of whose glory say The petition WE most humbly beseech thee ô heanenly Father by the merits of thy blessed Sonne IESVS to powre downe thy heauenly grace vpon the rebellious harts of all sinners
heretikes that they may be speedily conuerted from there sinne frō all impiety to a true vertuous life in the profession obseruatiō of thy most holy law And here once more ô most louing powerfull God we doe earnestly implore the speedy conuersion of our owne most deplorable country IESV grāt it for thy most bitter Passiōs sake O glorious Queene of Heauen and gracious Mother of God England for its peculiar deuotion towards thee was once iustly called thy Dowrie O interpose thy powerfull intercession most sacred Virgin to obtaine that thy due right and it s long lost greatest happinesse At the Post-Communion The Declaration THe Post-Communion signifies to vs the songs of eternall ioy made by the heauenly Choristers for the glorious Tryumph of our Sauiour ouer death Here send fourth from a gratefull hart your feruent eiaculation also of ioy and with an humble desire preferr The petition GRant vs efficacious grace o Lord so to conquer sinne in this world that we may enioy a victorious crowne of euerlasting glory in the other Amen At the next Dominus vobiscum The Declaration THis Dominus vobiscum signifies to vs that though our Blessed Sauiour be corporally ascended into Heauen yet by his faithfull promisse we are assured of the continuance of his most true and reall presence with his beloued spouse the holy Church sacramentally in the blessed Eucharist euen to the end of the world Math. 28.20 For which in gratefull thankefullnes say The petition IRender thee most humble thankes ô deare Redeemer IESV for all the gracious visits which thou hast pleased of thy meere goodnesse to make to my poore sinfull soule in this diuine Sacrament of thy most precious body and blood I most humbly craue thy heauenly grace so to adorne it with Charity with Humility with Patience and with such feruent deuotion against my next Communion as that it may thereby be made a gratefull guest at thy diuine banquet Amen At the latter Collect. The Declaration AT this last prayer or collect we must giue humble and harty thankes to the glorious Trinity for the innumerable great benefitts which we haue receiued and most particularly for hauing vouchsafed to make vs partakers of this diuine sacrifice whereby are most graciously applyed vnto vs all the merits of the life death and bitter Passion of IESVS-CHRIST if by sinne or want of due disposition we our selues be not the hinderance thereof which to auoyde begg humbly his grace and say with a religious hart The petition O Almighty and mercifull Father vouchsafe me grace that in due gratitude for all thy innumerable benefitts I may neuer by deliberate consent offend thee anie more Let this propitious sacrifice of the most precious body and blood of my deare Redeemer both obtayne pardon for what is past and so strenghten me hereafter that what on my part hath been truly purposed for thy honour may be faithfully accomplished to my owne soules health through the same Lord IESVS-CHRIST thy beloued Sonne who liueth with thee in vnity of the Holy Ghost world without end Amen At the last Dominus vobiscum The Declaration THis last Dominus vobiscum puts vs in minde of the dreadfull sound of the last trumpet when our soueraine Lord shall came in the end of the world to iudge both the quick and the dead by a finall sentence for all Eternity The petition GRant me Lord IESV I beseech thee with that blessed Saint and Doctor of the Church holy S. Hierome so liuely a feare and cōtinuall a memory of this dreadfull summons to that last iudgment day as by this wholsome feare I now auoyding sinne may not then apprehend that dreadfull iudgmēt Vouchsafe me in all my actions a continuall remembrance of the fower last things whereby I auoyding to offend thee this feare is also taken away At the Ite Missa est The Declaration AFter the conclusion of all these holy Mysteries of the Eternall Sonne of God the Priest turneth towards the people and hauing saluted them with the last Dominus vobiscum he pronounceth the Ite Missa est whereby he puts vs in minde of the most dreadfull sentence which our Lord and soueraigne iudge IESVS-CHRIST shall thunder out against the damned at that last iudgment in those fearefull words of S. Mat. 24. Goe yee cursed into euerlasting fire c. Craue humbly Gods grace to preserue and exempt you from that vnhappy number and say The petition LOrd giue me grace to practise vertue and to auoy de all deadely sinne that only and most vnhappy barr against Beatitude Vouchsafe me deare IESV true finall Repentance that so I may be deliuered from all feare of that dreadfull summons to my last Doome Amen Of the last Benediction The Declaration HEre contrariwise at this last Benediction which immediately follows you must call to minde that other most ioyfull sentence to be pronounced there by the selfesame Iudge vnto all the thrice happie elect Come yee blessed of my Father possesse yee the Kingdome prepared for you from all Eternity c. Math. 24. whereof to be partaker say in the spirit of humble hope and confidence in the sole meritts of IESVS-CHRIST The petition GRant me my most mercifull Redeemer I beseech thee that by thy heauenly grace my life and preparation to this fearefull and generall iudgment may be such as by that sentence of come yee blessed c. I may be called to the right hand with those thy glorious Elect to partake with them of that Beatitude which neuer shall haue end Of S. John his Gospel The Declaration THis holy Gospel recompts to vs the eternall birth of the diuine word that second Person of the most Blessed Trinity together with the highest and most secret Mysteries of his Diuinity shewing also to vs that in consequence of that forementioned Benediction we are to enter into his heauenly Paradise there to know blesse and enioy those sacred and all beatiyfing Mysteries for euer and euer to which ardently aspiring you may say The petition O Most louing and mercifull Redeemer I finally beseech thee as well for all here present as also for all those in particular for whom I haue promissed am most obliged to pray that by the beatificall vision of thy Diuinity and by the most glorious sight of thy blessed Humanity both so plainly mentioned tovs in that aforesaid diuine Gospel of S. Iohn we may in that Celestiall Hierusalem and in the companie of all those heauenly spirits and happie Elect praise adore and glorifie that most sacred Trinity three diuine Persons and one onely God for all Eternity Amen Here ends this present Exercise vpon the holy Masse which if perchaunce it may seeme too prolix for the practise of diuers persons I shall here add a much more easy and compendious manner of assisting at this holy sacrifice and more suteable perchaunce to their deuotion then is the other way for the more learned sorte Choose therefore deare Cath.
ceremonies and seruice of the holy Masse whereby they might be plainely informed how significantly we are put in minde by this silence of some principall actioÌ„s of our blessed Sauiour his life as may appeare first by the prayer or secret before the Preface whereby we are put in minde of that prayer which IESVS-CHRIST did thrice repeate in the garden there praying priuately vnto his heauenly Father prostrate vpon the ground in that his bitter agonie of sweating water and blood immediately before he was betrayed by cursed Iudas Luke 22. And as for that other long silence following the Preface both before and after the consecration it represents to vs that admirable prodigious quiet patience of this diuine innocent lambe in all the crâ—ell tormeÌ„ts of his most painefull death and Passion prophesied of him so long before by Esaie 53.7 As a sheepe to slaughter shall he be led as a lambe before his shearer he shall be dumbe and shall not open his mouth This silence also represents to vs the great feare and terrour of his Apostles and Disciples so greatly doubting and staggering in their Faith from that verie tyme of his suffering till the comming of the Holy Ghost during which space they all kept priuate and secret out of sight The Priest praying secretly also at other tymes and with a low voyce puts vs in minde of the seuerall priuate retreates which this our most mercifull Lord and gracious Redeemer IESVS was accustomed to make in solitude separated from all companie frequently spending whole nights in priuate and feruent prayer And therefore you see that silence in this holy sacrifice is not without pious Mystery nor is there anie other ceremonie in the Masse which serues not either for greater solemnity of this most holy sacrifice or to increase the peoples deuotion as will easily appeare to anie who shall but reade the explications of these deuout and holy Mysteries and seriously obserue the same THE FIFTH RVLE FOR THE EXERCISE of certaine select vertues most conducing to Christian perfection wherein are also proposed pious practises for seuerall occasions in the day THE two former Rules instructing vs how to render due honour and homage vnto God both by prayer and by sacrifice it followes for the accomplishment of our Christian duty that the next should teach vs how to pay him the like due tribute by the practise of true vertue For which end you haue in this Rule the seuerall exercises of such choyce vertues as may be conceiued most needfull for a vertuous soule aspiring to perfection But before I speake of anie in particular it is to be supposed that to make a right choyce of the most needfull and profitable vertues for your practise you must first consider wherein it is that you finde your chiefest frailty and weakenesse on the one side and secondly what is your particular state and profession on the other For by this you will easily perceiue what vertue is most needfull for your present condition or by what vice you are chiefly in danger to fall into sinne to the end to oppose it which hauing discouered arme your selfe strongly against that pernicious enemie and bend all your whole force and diligence to the practise of that holy vertue which most opposeth it As for example if you finde that pride Vaine glory or Selfe-loue and esteeme worke strongly to gett possession in your hart oppose them vigorously by the diligent exercise of holy Humility Abiection and Contempt of your selfe If Intemperance assault you repell it by the practise of moderate sobriety and by mortifying all superfluous curiosity in your diet If Choller and angry Passion shall surprise you resist it by Patience and in the spirit of the mildenes and meekenesse of IESVS-CHRIST If finally the dangerous vice of sloath and tediousnes in your deuotions shall begin to fasten vpon your soule call presently to God with much feruour that his holy grace may soone rëen kindle in you the ardent flame of true piety and deuotion but aboue all be sure neuer to let sterility or disgust in your prayer preuaile so farr with you as to omit your vsuall and accustomed deuotions for patience and perseuerance in your fidelity vnto God will not faile to obtayne you a blessing to your ful content and ioy The like you must also obserue in all the rest choosing euer to preferr such vertues as are most conformable to the obligation of your present condition before such as are most agreeable to your owne gust and inclination for our perfection saith the B. Bishop of Geneua consists not in the Exercise of manie actions of Piety but in the well doing of those to which our particular condition most oblidges vs and which best suites with our present and proper calling or office A necessary aduertisement for the true solid and profitable practise of anie vertue which we most desire to obtayne BEfore I proceede to the Exercise of these following select vertues I conceiue it very requisite first here to giue you in generall this necessary aduertisment for the profitable exercise of anie vertue whatsoeuer and for the speedy obtayning of that vertue which we most desire not doubting to assure you that the ill obseruance of this rule is the cause that so manie after long exercise and innumerable acts of such vertues as they most desire to obtayne profit verie little therein or in anie true Christian perfection Now the true reason hereof is this that each vertue hauing its proper spirit which is as the essence nature and as the verie soule or forme which giues life and perfects the action we endeauour not as we ought to frame in our soules for the right practise of that vertue such due dispositions as the spirit of such a vertue requires and without which precedent dispositions the vertue is but meerely superficiall and exteriour Wherefore we ought first to know and well consider with our selues what is the spirit of such a vertue or wherein consists the essence and true nature thereof to the end that we may practise each vertue in its owne proper spirit that is to haue a true interior feeling thereof and that as we exteriorly procure the action of the vertue so we may practise in the interiour of our hart the vertue it selfe without which the exteriour nothing at all auailes this interiour disposition being to all vertuous actions as is the soule to the body and as the roote from which the tree receiueth life and nourishment yea it is as the verie bottome of the soule the origine and life of all Christian and vertuous actions This great truth will yet much more manifestly appeare by considering seriously how small progresse in vertue is made by the only exteriour practise thereof if the interiour disposition be wanting as by this particular example in the vertue of Humility it may sufficiently appeare and it will serue as a Rule for all the rest To obtayne them by practise true
Humility it is first necessary to vnderstand in what that vertue consists to the end that when we would produce the acts thereof we may doe them in the interiour spirit of that vertue and conformably to our knowledge thereof otherwise how should we be able rightly to practise a vertue which we doe not vnderstand or how can we produce the acts thereof with anie feeling or vnderstanding of that vertue which we exercise And to make this cleare in our former example of Humility we must first place our selues in the interiour dispositions of this vertue and so likewise of all the rest at which we ayme Then secondly we must make an esteeme of God aboue all things and thinke most meanely of our selues and euen desire our owne abiection and contempt And this is to lay a true ground and right foundation in our soule whereby in her exercise of the exteriour act of Humility shee stirrs vp in her hart a thought and feeling of true Humility and awakeing in her selfe the dispositions both conuenient and proper to that particular vertue shee accompanies the exteriour act of that vertue with an interiour esteeme and pure desire of true Humility and with a low and base esteeme of herselfe And to performe an act of vertue in this manner is to doe it in the spirit and in the true and right disposition of that vertue which we exercise And therefore whosoeuer aspires to true perfection must labour not only to produce the exteriour acts of that particular vertue at which he aymes but also and principally he must endeuour to roote out of his hart the opposit inclination and euill habite there vnto for little would the exteriour act of Humility auaile if voluntary Pride should remaine at the bottome of the hart And whosoeuer giues almes with a hart possessed with Auarice and obduratenesse he catches only at an empty shadow is deceiued by a meere body without a soule Yea manie falsely conceiue themselues greatly aduanced in vertue by some new punctuality in the obseruance of exteriour practises of piety proposed to themselues who notwithstanding after their long punctuall exercise therein make verie small aduancement in that holy perfection at which they aymed and the reason is manifest and verie plaine because they neglect the interiour and seek not the spirit of that vertue for which they so labour but in vaine and consequently they doe not practise it with the necessary conditions which those vertues doe require All this now finally both experience and reason makes verie manifest for how can we hope to obtayne the vertue of Humility although we practise it by a thousand exteriour acts we neither vnderstanding what it is nor hauing anie interiour feeling thereof but rather quite contrary dispositions to the same It is therefore most necessary to frame in our selues the disposition of that vertue which we exercise and before all things else we must labour to forme our interiour and rightly to direct it for he who hath a defectiue bottome in his soule or a vicious roote he cannot produce good fruit from it and therefore to exercise the exteriour acts of vertue without the interiour disposition required would be but to catch at the shadow of vertue and to remaine with a reality of the vice Thus much by way of needfull aduertisement for the profitable practise as well of these selected vertues here following as also for all others whatsoeuer to be practised by the vertuous soule desirous to make progresse in true Christian perfection And to proceed herein with due order I must in first place propose that vertue which is the proper instrument to aduance all the rest and this is the vertue Of Mortification AFter this generall aduertisment so verie necessary for the practise of vertue it will be now requisit to speake of the proper instrument required for the right exercise thereof and this is the verie same which you finde aboue proposed for the condition required to holy prayer to witt that most necessary vertue of Mortification without which as it there appeares that no prayer can be found in anie eminent degree so likewise and for the selfsame reason no eminent pourchace can be made of anie other vertue without the helpe of Mortification whereby renouncing our owne proper will and the naturall corrupt propension vnto flesh and blood we take vp our Crosse and embrace those contradictions of sensuality dispossessing our harts of that vnruly appetite for worldly contents and by a courageous and mortifiing act we subdue our vicious Passions which both blinde the eyes of our reason and doe also much weaken the will Which Passions and disordinate affections being subdued the vnderstanding becomes truly enlightned to iudge what is good and the will remaynes freely disengaiged to make choyce thereof By all which it appeares that Mortification is the verie ground of Perfection it disposeth the way vnto vertue is as the verie meanes needfull instrumēt required to put the same in execution For as Reason by originall sinne had rebelled against God so likewise in due punishment the sensuall appetite in vs rebelled euer since against Reason and so mainly inclines our corrupt nature to euill as vnlesse it be strongly kept in by the curbing bridle of Mortification and that rightly managed also by Gods holy grace we shall most assuredly be throwne downe by tēptation into the destroying precipice of mortall sinne which to preuent our surest remedy as S. Paul doth admonish vs will be by alwayes bearing about in our body the Mortification of IESVS 2. Cor. 4.10 For it is a vertue as necessary to preserue piety in our soules as are the garden-sheeres to keepe the borders and figures in due order which without often cutting and clipping away of those superfluities which nature doth continually produce no forme nor beauty would be left in the best planted knots in the garden In fine this vertue of Mortification is as needfull for the planting of holy vertues in our soule as is the hammer to frame the fashion which the workman is to introduce into the iron now disposed by the furnace and made plyable therevnto for be your minde neuer so well disposed by holy prayer yea though enflamed by diuine inspirations by spirituall lecture by good counsell or by anie other meanes whatsoeuer to the holy practise of Patience or of Humility to Conformity Prayer Abstinence or to the Exercise of anie other vertue whatsoeuer we shall finde that Mortification is the needfull instrument and meanes to put in execution those good resolutions against which our corrupted nature will spurne and make much reluctance and vnlesse our good purposes be hammered out by the strong blowes of Mortificaion all our former feruent good resolutions will soone become as coold stiff and vnplyable as is the verie iron it selfe when long detayned from the forgé nor shall we haue anie application at all to our former good purposes which not being then labored out
humbled for our sake craue humbly Gods grace to practise this holy Humility of hart in the disposition spirit of that profound Humility which IESVS-CHRIST hath practised for our loue and that with a true vertuous courage you may cheerefully endure all confusions and abiections whatsoeuer they being all so most iustly due to a rebellious sinner and to most abiect sinne Of Conformity to the will of God the third Exercise of this Rule THis holy Conformity is to the precedent great vertue of Humility but as a linke of the same chaine and the verie true sequele of that blessed vertue they being both united in that superiour happy tye of the loue of God whereby this precious chavness composed of the continued linkes of mani other great vertues and vnites vs most happily vnto God himselfe In fine from true Humility as from a most precious roote springs fourth this faire and gratefull flower of vertuous Conformity for by an humble and true abiect contempt of our selues our owne will becomes easily conformable not only to the will of God but also for his sake we submit and subiect our selues euen to the meanest creature aliue Now in the faithfull practise of this heroique vertue consists that true Christian Perfection which IESVS CHRIST hath not only taught vs by word daily to pray that his will be done in Earth at it is in Heauen But he confirmed also the same by his owne example telling vs that he came downe from Heauen not to doe his owne will but the will of his Father who sent him S. Iohn 6. and this he esteemed as his nourishing food Math. 11. Yea and it is most worthy of obseruing that from the tyme of his returne with the sacred Virgin and S. Ioseph from his diuine reasoning with the Doctors in the Temple at Hierusalem as if he had come downe from Heauen for no other designe then to shew obedience and Conformity vnto his heauenly Fathers will in obeying and being subiect vnto his Parents pleasure he was so exactly punctuall in all dutifull obedience to them as the holy Euangelist recompts to vs no other of of his diuine actions during the farr greater part of all his tyme liuing hereupon earth amongst vs but only that he Was obedient and subiect to them the perfect performance of which holy Conformity vnto his heauenly Fathers will he finally sealed by rendring himselfe vnto that bitter and reproachfull death vpon the Crosse In imitation of which diuine example we must be in all occasions so resigned to Gods holy will as is the clay in the potters hands which chooseth not its owne fashion or forme but is plyable and obedient to that which the workeman pleaseth to ordayne it vnto for thereby you will obtayne a most happie peace to your minde and euen begin to enioy a perfect Paradise By this meanes there is nothing will happen which can depriue vs of true content and consolation in which consists the chiefest felicity of Gods heighest fauorits in this world who though not exempt from laborious and painfull temptations nor from infirmities and great corporall sufferings yet by the helpe of this holy Conformity whatsoeuer befalls them they preserue their serenity true interiour ioy because there whole content and pleasure is in the accomplishment of the will of God which makes all euents whatsoeuer to be gratefull to them though neuer so contrary and displeasing to flesh and blood they knowing that nothing can befall them but by his diuine order and will whose louing and carefull Prouidence hath disposed of all things for our greatest good what instruments and second causes soeuer he shall please to make vse of for effecting the same yea no sterility in prayer nor the want of all sensible deuotion and comfort therein will disquiet a well setled soule in this vertuous practise of Conformity whereas who neglect the same if they but faile to obtayne what they craue by theire prayers they leaue of with disgust and are greatly discomforted for failing of the end and desire of their owne proper satisfaction Which oftentymes preuailes so verie much with them as they are strongly tempted and sometymes ouercome so farr as to abandon their praiers and other vertuous Exercises which is the greatest victory theyr mortall enemie can desire to obtayne And for these good reasons it was that the ancient holy Fathers did greatly apply themselues to this important studie and fruitfull practise of Cōformity knowing that true resignation is altogether in deeds and not in words and in takeing all things as proceeding from the hand of God by which vertuous Exercise their greatest aduersities were made most pleasing contents and their life become celestiall vpon Earth yea finally to liue or to dye is all one and the selfe same thing saith S. Augustin when our will is truly vnited to the will of God in whose sight we are and vpon whom our being depending we ought wholy to resigne our selues to him with all which we can either doe or suffer in body or in soule in same frends or externall goods for tyme or for Eternity with a perfect resignation to his diuine and holy pleasure yea his granting or denying our request must be to vs indifferent for we ayming but at the glory of God and our owne soules greatest happines both which he knowing farr better then our selues we must rest ioyfully content with his diuine will though neuer so contrary to our owne desire who know not oftentymes what we aske and therefore with great loue and mercy it is that frequently God denies our petition saith S. Augustin that he may doe vs a more mercifull fauour nor yet ought we so much to reioyce for obtayning what we desire as that it is the will of God which is done thereby for by this vnion and Conformity with Gods blessed will we doe most truly restifie our loue and by it we doe our truest honour and homage to him and to our selues we also pourchance that true content and most happie repose which is only to be found in a soule thus truly subiect vnto Gods holy will for who is he that resists it and findeth peace saith Iob. 9. but be subiect to him and thou art secure to enioy it c. 22. Finally by the practise of this holy Conformity to the diuine will and pleasure of God how euer our affaires shall succeed yet our hart will enioy a most happie and quiet peace we acknowledging God to be the soueraign Lord of all and vnderstanding best what most conduceth to his owne glory and to our soules eternall health The fourth Exercise of this Rule which is for the practise of Patience THe great connexion of this holy vertue with the two former is most apparent for where there is true Humility of hart and an entire conformity to the will of God there doubtlesse Patience cannot be wanting to suffer with all cheerefull alacrity what Crosse or tribulation soeuer the Diuine Prouidēce shall
be pleased to orday ne This makes vp a strong chayne of these three holy linkes of a triple vertue whereby all our vnruly and disordered passions may be fast bound in due subiection both to true reason and pietie But to speake now here of the proper fruits of holy Patience in particular as before I haue of the other two it may be first obserued that patience is as a needfull barr and shuts vp the dore against manie sinnes for by moderating the griefe and great trouble of minde it quencheth hatred and preuents both anger and desire of reuenge by which are let in a multitude of pernicious vices and with much reason it is said by S. Gregory to be the wide gate to let in the great sinnes of rancor and wrath of iniuries imprecations maledictions blasphemies indignations murthers and the like greate euills which are vsually harboured in a hart oppressed with impatience bitternesse and griefe all which being first taken away by the holy vertue of patience the soule is left in much quiet and is also thereby enabled to produce true vertuous and perfect operations And for this respect some not vnfitly call Patience the preseruer of vertues for the same being disquieted vertue cannot rightly exercise her functions no nor doe any thing well and therefore shee hath great need of Patience to keepe Reason free and the minde exempt from all Passion for hereby we are disposed to suffer in quiet peace all such afflictions as shall befall vs and to take them in good parte It also greatly moderates that hurtfull passion of sorrow and melancholy an humour aboue all the rest exceeding dangerous and hurtfull both to body and soule vnlesse they be defended by that strong buckler of Patience from the continuall great oppressions of this vicious and dangerous Passion And therefore though all vertues be verie requisite yet Patience is most absolutely necessary for our complying with the will of God and for sauing our soules as the Apostle tells vs Heb. 10. and the reason is for that our life is so replenished with miseries that without this needfull defence of holy Patience we shall neuer obtayne the crowne of victory but in your patience you shall possesse your soules Luke 21. As that holy man well vnderstood who being much vrged to gett some certaine rude persons to be seuerely punished for hauing mocked and much abused him he answered with a smiling and pleasant countenance no no let them doe so still to me said he for they doe but helpe me to get Heauen by the practise of holy patience This was a vertuous and true humble man for who is humble is vndoubtedly patient because he esteemes himselfe deseruing of the euill which he suffereth yea and of farr greater also And if we would but search out the true cause of our impatience and ascende but to the source and true origin we should finde that it proceeds from meere pride and selfe esteeme and this made the holy Bishop of Geneua to aduise vs that we should complaine the least we could of wrongs because saith this excellent man for the most part it is verte true that who complains doth sinne he meanes for want of Patience and Humility for where these vertues are found there is no complaint neither for sicknesse losse nor iniury for their Patience is inuincible in all sortes of afflictions and Humility iudging all to be but answerable to their desert they rather reioyce to pay here their debt hoping to haue thereby the lesse accompt for the future And certainly much truer perfection there is in suffering cheerefully our crosses and contradictions for the loue of God and with a conformable hart to his blessed will in the tyme of our temporall or spirituall affliction then in the most sensible comforts of deuotion by either raptures or extasies in the tyme of prosperity and consolation And to this purpose that holy Father and learned Doctor of the Church great S. Gregory saith that he fare preferrs the vertue of a patient man before that of working miracles and his ground for it is euident because it is the verie fruit it selfe of the heighest vertue Charity which saith S. Paul cor 13. it patient is benigne Charity enuieth not c. is not prouoked to anger thinketh not euill c. Jt suffereth all things and that in good parte for the loue of God This diuine loue makes the practise of Patience both easie and verie pleasing gladly therefore will I glory in my infirmity that the power of God may dwell in me For the which cause saith the same Apostle I please myselfe in infirmities in contumelies in necessities in persecution in distresses for CHRIST Thus blessed S. Paul 2. Cor. 12. Shewing vs how Patience for the loue of God makes all sufferings and afflictions whatsoeuer to be the true obiects of great comfort and ioy All this is clearely verifi'd in the life of that illustrious Virgin blessed Saint Margaret daughter to the King of Hungary and a true mirrour of all religious perfection who grounding the vertue of Patience vpon true Humility and that vpon the loue of God this noble Virgin and most humble seruant of IESVS-CHRIST did often weepe was most troubled in her minde because shee found no practise for the vertue of Patience wherein notwithstanding shee well perceiued her religious Sisters to be frequently exercised by strong contradictions to flesh and blood whereas shee found herselfe incapable to be that wayes mortifi'd And the cause is verie manifest for who desires nothing but purely the will of God is alwayes content with whatsoeuer shall happen But yet for the more facilitating this practise of holy Patience as well against contempt and iniuries as in all other crosses and troubelsome accidents which may befall vs I must here recommend to your serious consideration these ensuing motiues and conuincing reasons for that end First that whatsoeuer is in this world most displeasing and troublesome is nothing to a true vertuous and generous hart which rather is glad of occasions for sufferance thereby to giue proofe of his foundation in vertue and of fidelity to his heauenly Captaine IESVS-CHRIST Secondly consider that these troubles doe not happen to vs but by the particular Prouidence of God for his glory and our greater good and that he is a spectator how we play our partes for that crowne which is only to be got by lawfull fight 2. Tim. 2. Thirdly consider that there is nothing in this world to be endured which our sinnes haue not iustly deserued and that all put togeather which can be inflicted vpon vs in this world is but a shadow in comparison of the paines of Hell or Purgatory which yet by patient sufferance here may be auoyded euerlasting glory gayned Looke not therefore with an angry hart vpon such as shall cause you anie trouble or paine but much rather esteeme them as truly they are those who doe you the truest good and who afford you
a Frend extolls and highly prayseth vs our Enemie much more for our good doth abase and decryes vs downe least we should grow proud and insolent Yea when prosperity extolls and makes vs vaine and by flattering applause puffs vp our soule with dangerous pride our Enemie will keepe vs downe by persecution and administers to vs thereby the souueraign'st antidote to preserue vs from that contagious sinne If Enemies were not necessary for our good God would not permit them but they are exceeding profitable to the good for their exercise of holy Patience and of other vertues for if the Church had not had Tyrants Heauen would not haue had those glorious Martyrs and were there no Enemies we should not see so manie good and holy men yea dayly experience doth plainly manifest the great good which is reaped by Enemies for auoyding of whose murmurations and detractions we are made much more wary and diligent in all our beheaueour and actions yea we must regarde them as the Ministers of Almighty God and as true promotours of our saluation therefore they well deserue our loue aswell as great compassion also considering what great harme they frequently doe themselues by profiting vs. And such as find so great a difficulty to loue an Enemie may well conceiue it a much more harder thing to endure the eternall flames of Hell for compelled we are to choose one of the two the beloued Apostle assuring vs that who loueth not is guilty of death Iohn 3. He meanes of that death which is eternall but now vndoubtedly he chooseth verie ill who will rather be damned for euer then loue his Enemie whom vnder paine of eternall punishment he is commanded to loue and that not in word nor in tongue but really indeed and treuth saith the same Apostle Epis 1.3 For true Charity is a burning fire actiue and appearing in all necessary seruices towards our neighbour doing good for euill with a cordiall and gracious affability for the loue of God for what measure we shall vse to our neighbour herein the selfe-same will God vse vnto vs. Math. 7. And therefore who will not pardon their Enemies such by saying their Pater noster and praying God to forgiue them as they forgiue those who haue offēded them they doe not pray but rather demāde a most heauy curse malediction vpon thēselues for they expresly in true effect demand that God should not forgiue them like as they forgiue not those who haue offended them Doe you therefore your selfe that first to your neighbour which you desire that God should doe for you for foe shall my heauenly Father doe to you if you forgiue not euerie one his brother from your hartes saith IESVS-CHRIST Math. 18. And it is also most euident that all iniuries whatsoeuer which can be done them by others are exceeding small in comparison of that great hurt which they doe to themselues in killing their owne soule by that wicked sinne of hatred and reuenge whereby they become like vnto him who to teare his enemies garment he pierceth his owne body with a mortall wound for the wrong from an Enemie concernes but the body only or our goods or good name but hatred and vnlawfull reuenge is that which killeth the soule by depriuing it of the grace of God and moreouer it obleiges vs yet further to aske pardon to confesse to doe pennance for it and finally to reconcile our selues with whom we were angry in all which there is farr more difficulty then had been at the first in suppressing our anger by casting it speedily from our thoughts as we doe spareles of fire which fall vpon our cloathes or by an act of humble patience conseruing thereby our selues in true charity and quiet peace How Patience may be practised in the occasion of contempt and disesteeme the last parte of this Exercise of holy Patience I Must not omit to set you downe here one fierce encounter more for Patience against contempt and disdaine wherein this vertue is frequently as hard put to it for getting off victorious from that dangerous conflict as from anie other whatsoeuer for here we are to fight against our selues the hardest combate of all the rest and for which we are chiefly strengthned by the helpe of true Humility which in all occasions of contempt doth serue vs as a soueraigne Antidote against the swelling anger that inflames the hart by pride and is abased by pondering First the miseries of man and little ground he hath for his owne esteeme which had it all the aduantage that either noblenesse of birth or anie worth of Auncesters can giue yet neuer could the greatest Monarch driue vp his Pedegree beyond these three descents of being the sonne of a Man the Grand-child of Earth the great grand-child of nothing which is the lowest point of anie created extraction Yea such is the great misery of Man saith a holy Father as but to thinke of his beginning may well confound him to consider his present state may giue him iust cause to lament to remember his finall end may iustly make him to tremble with horrid feare I will second the former motiue for Humility with this one reflexion more whereby to strengthen Patience against this strong encounter of contempt to which though Pride hath naturally exceeding reluctance yet if we well behold our selues but in the glasse of humaine miserie it will be able to compell vs euen to contemne yea and to confesse that no contempt is able to exceed what the basenesse of our extraction may deserue whose conception is but loathsome impurity our present state but a sacke of filth and our pampered carcase what is it but prepared food for the crawling wormes 3. Our verie entrance into this world doth well prognosticate all our future successe therein who no sooner borne but also bound both hand and foot and tossed too and fro in a cradle presaging well thereby the seruitude and restlesse disquiet of the succeeding life of Man wherein his childhood passeth in folly in feare of correction and in ignorance his youth is rash passionate and voluptuous his manhood is subiect to be charged with the care of a wife children and familie from whence proceeds solicitude and affliction and lastly commeth creeping ould age stealing suddainly vpon vs whereby we receiue manie incurable wounds by decay of our senses chief powers of our soule our strenght falling vs our hands beginn to tremble our spiritts grow faint our stomakes corrupt our leggs become gowty our teeth dropp away and thus we are perplexed all the dayes of our life with griefe care and calamity and yet our death must also end in paine and exceeding horrour All which now being well considered and due reflection made vpon our great abiection and infinitt humaine miseries which wayes can we cast our eyes whereon to ground our selfe esteeme or pride Yea much rather haue we not great cause to iudge that no contempt can be so
fasting shall finde so small a remedy for her sinfull diseases the badd vsage thereof causing more harme then good 3. Our fast must be cheerefull with a willing hart for God loueth a cheerefull giuer 2. Cor. 9. And condemnes those Hypocrits of the Gospel who disfigured their faces that they might appeare great fasters before men Math. 6. It must be holy also and religious that is not wholy consisting in our abstinence from certaine corporall food but also and that principally in our abstayning from sinne from our vnruly Passions from disorderly affections and from all such vicious habits whereby we were accustomed to offend Almighty God for by this blessed Fast we gaine that happy hunger and thirst after true iustice grace whereby we shall be filled with that spirituall ioy heauenly food which will nourish vs for all Eternity Finally would you haue your fasting to be gratefull to God add to it the two helping winges of almes and Prayer Tob. 12. For they will raise it to Heauen and there present it before Gods heauenly Throne You haue seene now here briefly the chiefe conditions required for holy Fast which if you find repugnant to sensuality and the inferiour part yet take but this tast of the happie fruit thereof and it will make both reason and the Superiour part to embrace it with much content The first good fruit to be gathered from holy Fast is corporall health by consuming and drying vp those superfluous humours which both beget diseases and much oppresse nature and therefore it prolongeth life as experience doth clearely manifest in those holy Eremits S. Paul S. Antonie S. Hylarion S. Hierome S. Romwald and by so manie other abstemious Saints of antient tymes in the desert and this without pretence of anie miracle it being but verie generall that the greatest fasters were vsually the longest liuers vnlesse by some other extraordinary austerities nature hapned to be much sooner consumed in them then it would haue been by their fasting Nor ought we to find much difficulty to beleeue that holy fast prolongeth life it being eternall wisdome which so expresly auoucheth it Eccles 37. He that is abstinent shall add to life 2. And which is to be esteemed a benefit incomparably surpassing the other by holy fast all fleshly temptations are weakened yea manie euen extinguished and preuēted also oftentymes from being so much as hatched in the sinfull nest of our corrupt sensuality for naturall reason it selfe most clearely conuinceth that being our sensuall motions doe principally proceed from superfluity of nourishment they must needs be much mitigated by fasting which both cooleth and dryeth vp those abounding humours which serue but as true fewell to increase that sēsuall concupiscence which Gods Saints haue so gloriously subdued by the helpe of holy abstinence and fast I humbled my soule by fasting saith King Dauid Psal 34. for the flesh is rebellious to the spirit and therefore to be subdued and humbled that the spirit may preuaile and S. Paul assures vs of this vndoubted truth both by his word and practise 1. Cor. 9. 3. It sharpens and much enables all the chiefe powers both of our body and minde it also cleares the vnderstanding and renders it much apter for the exercise of its chiefest functions by consuming drying vp the superfluous humours both of our stomack head it is called by S. Athanasius and S Basil the verie mother of health yea by fasting the said vnderstanding is farr better disposed as well for study as prayer and by that greater purity both of body and mind the soule becomes much more susceptible of all spirituall comfort and of diuine illuminations from God By all which heauenly happy effects you haue now finally the taist which I promissed to giue you of the wholsome fruit of true Catholike Fast which being but well considered had not our most tenderly louing Mother the holy Church great reason to vse her strongest power not only by earnest exhortations to recommend verie carefully this so vsefull necessary a remedy vnto her children but also for more security to obleige thē by speciall precept and command to make vse of it in all fitting occasions And hereupon shee was mooued for our greater good to institute those certaine tymes of holy Fast which we see to be now so generally obserued through-out the whole Christian world Of the generall Fasts of the Church vpon what tyme and dayes they are appointed and wherefore ALl true Catholiks obserue generally the fast of Lent the fowre Ember weekes and the vigiles or Eues of diuers principall feastes of the yeare as also abstinence vpon Frydayes Saturdayes Rogation dayes which partly introduced by Apostolicall tradition and partly by custome for some pious end were commanded afterwards to be generally obserued by the whole Cath. Church And first for the solemne fast of Lent it hath been euer a most constant practise through-out the vniuersall Church following herein the practise of IESVS-CHRIST who sanctifi'd this fast for our example In gratefull memory and in imitation whereof the Apostles themselues did both institute and most religiously obserue this holy fast of Lent as S. Hierome assures vs Epist 54. ad Marcel and vpon S. Math. he declares the verie tyme which they ordayned for this Fast to witt the 40. dayes immediately before that bitter death Passion glorious Resurrectiō of our Redeemer IESVS-CHRIST that by fasting and chastising the flesh we might be the better disposed to celebrate those sacred Mysteries and to preserue thereby a gratefull memory of this consecrated Fast by the Sonne of God not for anie neede he had thereof but meerly for our instruction and to shew the force it hath and how requisit for our helpe to ouercome the temptations of our ghostly enemies whereof some are not to be conquered but only by fasting and Prayer Math. 17. And for this verie reason the Apostles following the holy Example of their diuine Maister they both instituted also practised this holy Fast of Lent which euer hath been most religiously obserued by our louing Mother the Church as is most euidently conuinced by the writings of the antient fathers Doctors through all ages euen vntill our present tyme which is I hope aboundantly sufficient to authorize this holy Fast and to perswade vs to a verie willing and cheerefull obseruation thereof as being grounded vpon so good authority and holy motiues for their institution as will appeare by this which followes Of the Ember dayes by whom and wherefore they were first instituted THe blessed Apostles themselues first ordayned these Ember Fasts as S. Leo the great doth assure vs serm 8. de ieiun 10. mens though Calixtus that holy Pope and Martyr an 226. by decree commanded them for verie congruous reasons to be kept at those 4. seasons of the yeare First for to moderate the 4. seuerall humours of our body at their each predominant season to witt Choler in Sommer
this innocent pastime doth much rather resemble Puritanicall cruelty then anie vertue or true Christian deuotion which comming from the holy Ghost cannot be in that seuere spirit of cruelty and rigour but in his spirit by whom all thinges are sweetly disposed wisd 8. Now as concerning your ordinary deuotions if leasure and good commodity will permitt after your daily morning prayers and other vsuall deuotions make some more then ordinary spirituall lecture say your Euen song also after dinner and heare some good exhortation if oportunity be offered and let not the whole day passe without some good worke as in visiting some sicke person or to comfort such as either corporally or spiritually may most stand in need of your helpe or finally to exercise at the least some one of the holy workes of mercy Take more tyme on those dayes for reading spirituall bookes and make a diligent examen of your last weekes comportment towards God whether faithfull in your good purposes for the amendment of your life or if not rather worse by continuing and increasing your former bad habits Whereat confound your selfe and renew with great feruour your former Resolutions of amendment and with the next new weeke begin also a new reformation for there is no better way saith holy Sales to end happily a true spirituall life then daily to begin the same and it is greatly nourished by this ensuing help Of spirituall lecture a proper Exercise for all festiuall dayes SPirituall lecture is a holy Magazen which doth furnish both our memory and vnderstanding with pious thoughts for heauenly contemplation whereby to vnite vs to God it excites vs to the practise of vertue and therefore though it be daily necessary for the vertuous soule yet principally to be practised those dayes peculiarly dedicated to the diuine seruice of God to whom we speake by prayer and by spirituall lecture God speakes vnto vs. Which two holy Exercises haue great connexion and are mutually maine helpes each one to the other and as meate and drinke are both needfull nourishments to the body so these are as necessary for the soule Omit not therefore daily to giue your soule this necessary spirituall food at such tymes as you finde the best leasure for it Your reading may be in the Imitation or following of CHRIST in the Saints liues in some of Granada his workes in the Introduction to a deuout life in the Spirituall Combate in the Holy court or the like But to performe your spirituall lecture with best profit a good methode therein is verie necessary for which you may briefly obserue as here followeth First placing your selfe in Gods diuine presence as in prayer raise louingly your hart to him humbly craue his grace to make profit of what you are going to reade 2. Reade leasurely and not as if you desired to see quickly an end of the booke but meeting with some good point for your instruction pause there and consider it with leasure and good attention as if it were God himselfe who should speake thereby to you which done then goe on and still practise the same 3. Reade not for curiosity but for deuotion thereby to learne the true practise of vertue and to inflame the will to embrace it much rather then to informe the vnderstang what it is Sticke not to reade the same booke if it like you well twice or thrice ouer for it is the leasurely and perfect disgestion which breedeth the purest blood 4. A quiet and reposed minde is necessary for the reaping profit by reading for as vnquiiet water reflects such broken and confused species of the shadow which is cast vpon it as one scarcely can perceiue anie true proportion thereof so likewise it is the verie same with an vnquiet and troubled minde with anie passion which is vncapable then to make anie profitable conception or but verie vnperfectly at the least with the best spirituall bookes by reason that it being disquiet in it selfe it needs must reflect but broken and confused conceptions of what is reade Finally with a recollected and quiet mind in reuerence and deuotion let your reading be not so much by way of studie to know but rather in the spirit of true piety to draw from thence some spirituall profit for the good of your soule and faile not also to draw from your reading some good point in particular which may incite you to the holy practise of piety standing euer most carefully vpon your gard against it's greatest enemie that pernicious Sloath which once getting roote in your hart it will endanger the greatest vertue in your soule This dangerous vice of spirituall sloath and teadious vnwillingnesse to all exercise of vertue I will endeauour to destroy by the ensuing article Of spirituall Sloath and Indenotion THis vice is properly a languishing of the soule a dulnesse of the mind and an vnpleasingnesse of the will towards all spirituall deuotion which declines vs from pious exercises and makes vs negligent and vnwilling to the practise of vertue it inclines vs to giue ouer our accustomed prayers or at least to performe them but verie negligently and only by halues The great danger of this sinne is sufficiently declared by those words of our blessed Sauiour Mat. 7. the tree which beareth not good fruit shall be cut downe and cast into the fire and it is neuer so predominant as vpon these festiuall and consecrated dayes to Gods glory and our owne soules greatest good Against which Capitall vice source of so much sinne our soueraigne remedie must be to haue recourse to God by frequent and earnest prayer that he vouchsafe to enkindle in our harts the ardent flame of deuotion and the true feruour of Pietie Obserue punctually the accustomed tymes for your prayer so farr as conueniency will permit Quitt not your former vsuall holy exercises though they seeme neuer so barren and dry yea though your fancy doth perswade that they nothing auaile you yet be but faithfully patient with true humble perseuerance and God will at last not faile to bestow both comfort and his holy blessing vpon you It is also a great helpe against this spirituall Sloath and indeuotion to reade the liues of Saints and to consider attentiuely therein the great feruour and deuotion wherewith they serued God And aboue all it might aboundantly suffice to cure our sinfull sloath by considering the incessant and most painfull labours which IESVS-CHRIST the eternall Sonne of God did take for our Example and saluation hee spending frequently whole nights in prayer to his heauenly Father in our behalfe what wearisome iourneis through seuerall Prouinces made he to instruct and to cure the infirme both in body soule It may well cōfound vs also to consider with what faithfull alacrity the Apostles made their continuall pilgrimage about the world to plant the holy Gospel for the saluation of soules and with what cheerefull constancy they gaue their liues for the glory of God Finally by what
meate and repose whereby to repaire his decayed forces so likewise his spirits haue no lesse need by some cherefull relaxation to be refreshed and restor'd This is verified by the practise of that great Euangelist S. Iohn who recreated himselfe with a partridge whereat a certaine huntsman tataking scandall was instructed by the same S. Iohn how needfull that innocent relaxation was for regayning new force to be employed in the seruice of God This is that holy intention which makes our recreation meritorious as well as our Prayer and which God by the mouth of his Royall Prophet hath so frequently recommended to vs that we should recreate our selues in him with ioy Psal 67. reioyce yee in our Lord and be will grant you your harts desire Psal 36. Now we truly reioyce in our Lord when our intention with due circumstance inuites vs to serue him by those actions which we doe and because we conceiue it to be his blessed will which being the religious motiue of our recreation it needs must be meritorius and pleasing to God In which sense it is that K. Dauid bids vs to serue God in ioy Ps 99. As truly we haue great cause seeing that we enioy this happy meanes to sanctifie all our actions at so easie a rate Giue therefore this great valew by a good intention to all your lawfull and fitting pleasures rest not in giuing satisfaction meerely to nature but raise it to that higher motiue of Gods diuine will and pleasure whereby you may recreate your selfe in this assured ioy that it will produce you hapy fruit for Eternity Yet for all this as there is nothing in the world but may easily be viciated by mans abuse so also recreation which of it selfe is indifferent and rightly vsed is an act of the aforesaid vertue escapes not to be frequently blemished by vicious circumstances with the foule stayne of sinne which the better to auoyde take these ensuing aduertisements What particular abuses in Recreation are principally to be auoyded FOr better preuenting the great harme which so vsually happens to our soules by the sinfull abuse of Recreation we must here first obserue that it ought to be vsed with discreet moderation not makeing it our chiefe employment nor preferring it abusiuely before the affaires which either Iustice Charity or Religion may require at our hands nor spending more tyme therein then both Prudence and Reason will allow least we expose our selues to that shamefull reproach which diuine wisdome hath pronounced against them who make their life but a meere pastime and play wisd 15. And neglecting their other obligations they spend whole nights and dayes in gaming and peruert thereby the true end of all right Recreation which is but to refresh our wearied spirits by some necessary pastyme and not to weaken them the more as those people doe who turne recreation into toyling vexation and play into paine both of body and soule as at last they will be likely to finde when rendring their accompt to God they must make satisfaction for manie great sinnes occasioned by their disordered gaming besids the losse of their precious tyme and temporall meanes both which were lent them by God for a farr worthier end O how many Priests will be deepely condemned vpon this verie schore for neglecting their Church-duties and other obleiging offices How manie Maisters and Mistresses who abandoning the due care of their families by their excesse in play and other pastimes bring totall ruyn vpon their estates and children I How manie Phisitions permit theire poore patients to perish whilst their inordinate gaming giues them no leasure either to studie their diseases or to assist them in due tyme What satisfaction will the negligent and carelesse Aduocate be able to render to their sorrowfull Clyents who are reduced to ruyn and dispaire for loosing their subsistance and so iust a cause by their fault and negligence who might haue procured them due iustice and equity had they but taken more leasure for it from their play It is the like with anie Prince or Prelate and with all other conditions whatsoeuer who by excesse in gaming neglect the charge which God and their place requires at their hands In the next place the summe is here also to be considered which we hazard in play since it must be alwayes moderated according to our condition and meanes and neuer amount to such a quantity as to disable vs to performe what either due debt or fitt maintenance of family may iustly require at our hands both which by excesse and too deepe play may verie probably be hindred to the great wrong of creditors to the desolation of wyfe and children and finally io the restlesse torment of a guilty conscience which permits neither content nor repose It is lastly to be obserued that gaming or fitt Recreation is not here blamed that being indifferent in it selfe yea laudable with a right and moderate vse the excesse and greate abuse of it is only reproued in them who spend their whole tyme and thoughts vpon play neglecting what concernes both their spirituall and temporall obligations and giue free scope to their Passion therein From whēce proceeds swearing cursing and quarrels yea and frequently their finall perdition both in body and soule And ought this to be called Recreation and play Thus much concerning both the vse as also the abuse of Recreation vpon occasion of the connexion which it hath with humaine Conuersation and to proceed with order in the aforesaid Rule for regulating also in other occasions our Conuersation I will in the next place speake likewise of the vsuall abuse in eating and drinkeing what comportment is to be vsed at the table for which take this aduertisment Concerning Temperance and our comportment at the table OVr body being giuen vs by God as a seruant to assist the soule in her operations for Beatitude we are bound to nourish it yet so as it may be without all preiudice to that our happy end We are therefore to be carefull that vnder pretext of satisfing the necessity of nature we satiate not the sensuall appetite thereof but rather by a vertuous moderation in dyet enable our body to performe the functions which God requires at our hands and by that meanes to sanctifie euen our corporall foode for vertue saith S. Basil consists not in eating or not eating but in the intention wherewith we eate Our corporall and naturall actions are indifferent of their owne nature yet by applying them to a good or bad end they take the quality either of vertue or vice and therefore whether you eate or drinke saith S. Paul or doe anie other thing doe all to the glory of God 1. Cor. 10. And truly who barely considers the meere-action of feeding may well be mooued to great humility thereby since it is but an imperfection and troublesome defect of nature forcing man to leaue the noble exercises of higher powers in his soule whereby he conuerseth with God and
his Angells to spend tyme and cost in supplying this his naturall infirmity wherein he resembles only the brute and vnreasonable beastes and whereof the vaine delight is no longer enioyed then whilst the tongue is turning it in the mouth for the wyne is no sooner swallowed but it 's delight is past Ioel. 2. O how vnworthy then of a rationall and Christian soule is it to offend God for so base a content or to hazard her beatitude vpon so small an enioyment especially if we consider that verie meate be it neuer so dainty costly and pleasing to our tast is no sooner chewed and sent downe the throte but it becomes most loathsome and abominable to behold as experience will force vs to confesse when by anie infirmity we find our selues obliged to ease our stomakes of what we had eaten but immediately before These and the like reflexions made Iob and manie other vertuous people euen to sigh before their meales wherein notwithstanding meere sensuall men like verie beastes place so great content and pleasure that by sinfull excesse they of tentymes most grieuously offend and endanger the losse of their soules becomming also by surfeit and drunkennesse much worse then the brutest beastes and wholy incapable of the noblest functions of Man Now besides this great cuill of Intemperance by surfeiting and drunkennes considered in quality of sinne it is also a great enemie to the life of Man farr more dying by it as Salomon assureth then by the sword and whereas eating drinking is ordayned by God to preserue and prolonge our life sensuall persons abuse it to the contrary when they striue not to gouerne nor moderate their disordenate appetite nor to subdue it to the Rule of Reason And for this verie cause it is that rarely a gluâ—ton liues long or if some one chance so to doe yet his body will be made subiect to so manie infirmities as he will be forced to confesse that he payes deare interest for all the pleasure of his former excesse and gluttony S. Augustin may be an admirable example for vs in this vertue of temperance who tells vs that God had taught him so to moderate the takeing of his food and euen his affection therevnto as one takes phisick which is with that considerate moderation as he would not exceed the proportion conceiued necessary for his health But this must be done without all pensiue scrupulosity or vnpleasing sadnesse which according to the Royall Prophet is to be banish't from the table of the Iust where in the sight of God they must reioyce with alacrity Psal 67. All quarrels must there be lay'd aside and detracting discourse of the absent employing rather all our thoughts conuersation in prayse gratefull thankfulnesse to God who gives meate in due tyme opning his haÌ„d the fille euery creature with blessing Ps 144. In danger of excesse you may doe well to call to minde the bitter gall and vinagre giuen to our blessed Sauiour when he wanted refreshment by reason of his great thirst vpon the Crosse and to remember the great and vertuous abstinence of his chiefest Saints Raise firmely your hart to God and rectifie your intention in eating that thereby you may be the more able to serue him Say with a holy Eiaculation from the interiour of your hart O when shall I feed vpon the happy food of Angells in eternall Blisse vpon that beatificall vision in companie of his glorious Saints and Angells without end And by this meanes you may feed spiritually your soule as corporally you doe your body and your verie refection may be made thereby as pleasing to God as the saying your prayers Being now sett downe at the table with a sharp and hungry appetite make some little reflexion therevpon as considering with how small an appetite or desire you vsually feed your soule by prayer or by the practise of vertue which notwithstanding ought to be much more pleasing to vs then the daintiest feast Let the memory of Gods diuine Presence be a bridle to our vnruly appetite lett it also refraine vs from all vnfitting and detracting discourses for our corporall refection by this meanes may be made as profitable to the soule as it is necessary for the body it being taken by vs not for pleasure and delight but only as the remedy which naturall necessity requires at our hands Be not too curious singular or hard to be pleased in your dyet since it little imports whether the sensuall and greedy appetite be content or no. Moreouer what good signe can it be that we truly loue God and are willing to suffer for his sake if we cannot ouercome our selues sensuality in so small a matter as not to be able to endure some little vnpleasing morsell of meate which also being speedily to become so loathsome and foule an excrement what imports it saith S. Hierome of what matter it be made It was the saying of a holy Man to check thereby himselfe when be found his tast disgusted with some ill relishing meate how must they be content said he who would be glad of a hard and vnsauory crust of the coursest bread for all their cheere and thouart not content nor grateful to God for such variety of good and costly meate which by the sweate of other mens browes is so plentifully prepared for thy table Take occasion to confound your selfe thereat and command that some part of it may in satisfaction be reserued for the poore and sicke Call also to minde that it is your mortall Enemie which you pamper and therefore be verie wary that you make him not too strong for you by putting a dangerous weapon into his hand whereby he may worke your destruction He is now your slaue but will soone become your Maister if you pamper him too daintely Sathan hauing ouerthrown man and all his posterity by this temptation of gluttonie continues daily to assault vs with the self-same battery he knowing well that if he can get vs once but to place our affection vpon this excesse of sensuall Ryot he shall afterward verie easily diuert vs from all other chiefe occupations which most concerne the health of our soule Make good reflexion and ponder well at your meale especially if at a feast how manie pledges you haue there of Gods fatherly bounty goodnesse and great loue to you they being as manie as there be seuer all dishes of meate vpon the table and how manie harmelesse creatures haue lost their liues that you might feed vpon them O suffer not at such a tyme so gracious and louing a Lord to be offended either by scurrility detraction surfeits or by anie kinde of prophanenesse Call often to minde what will shortly become of that fraile flesh which is now so daintely fed when with Iob we shall say to corruption thou art my Father my mother and Sister to wormes Iob. 17. Finally to auoyde this dangerous excesse by moderating the vicious sensuality of our vnruly
appetite whereby we are so greatly preiudiced we must make serious frequent reflections vpon Gods diuine presence which is a bridle both to our greedy appetite and petulant tongue Psal 67 Our eating must be accompanied also with a pure intention of nourishing our body to the end it may be enabled for the better seruice of God by assisting our soule in exercising her actions of vertue and aboue all let our refection be taken in honour and homage of the refection which IESVS CHRIST here vsed vpon Earth amongst men that by the infinitt merits thereof ours may be so sanctifi'd as that we offend him not thereby for by this meanes and by a serious reflexion vpon the premisses our corporall nourishment will become pleasing to God and meritorious of eternall reward You haue bard what conditions are required for a vertuous conuertion as also what fitting comportment ought to be obserued by vs aswell at recreation in Companie as at the table It remaines that I also shew the defectiuenesse of seuerall other parts of our Conuersation that by foreseeing the danger of their harme we may auoyde the great preiudice which they vsually cause both in body and soule Of this sort of vicious actions proceeding from an ill regulated Conuersation are principally these whereof as most harmefull I intend briefely to speake to witt Detraction Rash-iudgment Obloquie Choler Contention Iearing Mocking prophane Myrth vaine Singularity vicious Loquacity and disorder by the tongue Of all which now here briefly in order And to beginn with the first Of Detraction Rash-iudgment and Obloquie with aduertisements and good motiues to auoyde them in our Conuersation DEtraction or Obloquieis wheÌ„ we speake ill of any person in his absence thereby diminishing his reputation and the good opinion which had been formerly conceiued of him by those to whome the detractor speakes This is an vsuall vice in Conuersation and more soules perish by it then by any other sinne Granada thinks that halfe the world are damned for it and S. Bernard saith that nothing administers more matter to the fire of Hell then Detraction Manie are verie carefull to fly most part of other sinnes who yet make little scruple of this Most are too forward to say what they heare or see and others are as content to giue both willing care and conntenance therevnto but as the Detractor carrieth the Diuell in his mouth saith S. Bernard so he who harkneth to it carrie's him in his eare Few rightly confesse this sinne or conceiue due sorrow for it whereby to gaine their pardon of God and fewer make due satifaction to their neighbour for the wrong by repayring it This made wise Salomon to cry out who will giue a garde to my mouth and a sure seale to my lippes that I fall not by them and my tongue destroy me Eccl. 22. for the tongue of a murmurer is worse then Hell which only hurteth the wicked and those who deserue it but the tongue of a murmurer hurteth both the good and bad yea most spite it hath against the good and vertuous The enormity of this sinne is knowne by the greatnesse of the harme which it procures to our Neighbour and the good whereof it depriues vs is the measure of that harme Now it is declared by the holy Ghost that the reputation and good-name where of the detractor bereaues vs surpasseth all worldly treasure and therefore he commands vs carefully to preserue it haue care of a good name for this shall be more permanent to thee then a thousand treasures precious and great Eccles 41. And therefore to preiudice the good name and reputation of our neighbour is a farr greater wrong then to take away his life or goods and consequently as we would not be accompted theeues or murtherers so we ought carefully to auoyde this daÌ„gerous cryme whereby we become both the one the other in the highest degree by robbing our neighbour of his good-name which surpasseth all worldly wealth and by a double murther committed with one and and the self same act of detraction for thereby we both spiritually kill our owne soule and destroy the morall life also of our neighbours reputation which is so verie deare to him And therefore without restitution of this honour so vniustly preiudiced by detraction neither absolution nor saluation can be expected and how hard a soare that is to heale which is made by detraction is experienced by any who haue but endeauored to make that difficult cure in repairing so great a wrong And moreouer it is a great iniustice and breach of charity rashly to accompt a man vicious for his former vice for he may be amended and haue obtayned grace Holy Magdalen had been a great sinner and long continued in that vnhappy state but yet shee was become Chiist's fauorit when the rash Pharifie proclaymed her to be a sinfull woman Luke 7. The other was no lesse sinsully mistaken when he made so vncharitable a iudgment of that humble Publican of the Gospel for he was then iustifi'd though immediately before he had been a noted sinner Luke 18. Ananias who esteemed S. Paul to be a fierce and cruell persecutor was tould from God that he was then become a holy and chosen vessell Act. 9. By all which we are sufficiently admonished to take heed of rash iudgment and verie carefully to abstayne from detracting censures for Mans will often changes and as of a great Saint one may become as great a sinner so also the contrary may fall out Moreouer the great iniustice of rash-iudgment is verie manifest for who art thou saith S. Paul that iudgest an other mans seruant to his Maâ—ster he stands or falls his Lord is to iudge him to whom he must render an accompt of his actions and why then presume we to vsurpe that office which belongs only to him before whose dreadfull Tribunall we all must appeare Rom. 11. And it is here well to be obserued that though the ill reports of an other may be true yet if the sinne be secret and vnknowne it would be great detraction to reueale it to them who know it not for although the secret cryme haue wounded the sinners soule before God yet it hath not depriued him of his good name and reputation in the opinion of Men. It would be therefore much more Charity and to farr better purpose by due fraternall correction when ocasion requires it to acquaint the offender in the spirit of lenity with his fault and not by detraction in absence to hurt greatly both himselfe and his neighbour and yet to cause no amendment thereby at all Be verie carefull also to permit no blaming discourses of such persons whom you least affect or who haue aniewaise disobleiged you for detraction will there easily slipp in whilst others by flattery speake ill of them and you as contented to giue eare therevnto In such occasions endeauour to turne by that discourse the best you can considering that if for such little
Kin. 6. But some will tell you that they meane no harme it being only for merriment sake Yet such laughter is not to be approoued since it resembles that of Apes who seeme most to laugh when they are ready to bire yea such laughter is oftentymes much more pernicious then the greatest iniuries and the damnation of these ieering scoffers at vertue is vndoubtedly verie great for they draw multitudes from their piouspurposes and good-life by reason of their quips and ieeres which oftentymes haue more force amongst young people then the greatest persecution would haue had they much more fearing to be confounded by those ieering witts then to suffer torments at a Tyrants hand And thus these impious scoffers both neglecting all vertue themselues and deterring also others from the practise thereof are doubly guilty of a great cryme We must not therefore mocke nor gibe at anie person whatsoeuer for it is but great simplicity saith the Bishop of Geneua if we think we may mocke or scoffe at anie who will not hate vs for is S. Tho. of Aquine being asked what was the best marke whereby to know a right vertuous and spirituall man If you obserue answered he a Man much giuen to ieering and gibing in discourse and to take pleasure in silly and childish sopperies either in his talke or behaueour esteeme him no spirituall person although he should doe miracles because saith S. Thomas his vertue is without connexion he being seemingly serious at some exercise of piety yet so light and defectiue soone after in other occasions The precedent discourses of Detraction Prophane talke and scoffing doe sufficiently manifest those great abuses in Conuersation to proceed principally from the ill gouernment of our tongue And because there are yet seuerall others of the selfsame nature whereof I ame to speake it will be most proper in the next place to represent to you in particular the great harme of Loquacity that seeing the danger thereof we may by due moderation of our tongue endeauour as well to remedy these abuses whereof I haue already spoken as also to preuent the others which are here immediately to follow this present discourse Of vicious Loquacny and the much harme caused by the ill gouerument of our tongue THe great mischiefe and manie dangerous euills which proceed from this pernicious vice are to be seene at large in the 5. ch of S. Iames. And to preuent them the holy Ghost in verie manie places of the sacred Scripture exhorts vs to haue a speciall watch and guard ouer our tongue for who keepeth it keepeth his soule but who is vnaduised to speake shall feele euils Prou. 13. No sauage nor enraged beast can be so cruelly mischieuous as is the tongue for they câ—n only teare in pieces and destroy the body but an vnbridled tongue assaults the soule and depriues it selfe of the life of grace by the mortall wound of sinne The Royall Prophet well she weth his great feare of this cruell beasts breakeing loose when he said Psal 140. Sett ô Lord a watch to my mouth and a doore round about my lipps And what necessity there is of shutting vp and close keeping in this vnruly rebell the great Author of nature God himselfe hath sufficiently admonished vs by inclosing it within a double fence of teeth and liâ—pes which also are most vsually to be shutt who hauing also giuen vs two eyes two eares two hands and but one only tongue doth sufficiently instruct vs thereby that we ought to speake but littlâ— and ro heare see and doe farr more The wise Man was antiently called a Man of fowre eares signifiing that he harkned much and spoke little which is a quality obserued in the wisest men as on the contrary experience makes it manifest that who greately abound in words are euer barren in wisdoome like as trees which produce most leaues haue vsually but little fruit So children and simple people talke and prattle most because they want iudgment and reason whereby to rule and moderate there tongue which the wiser sort enioying they are much more silent for the prudent man before he speakes considers manie things saith S. Ambros as first that which he is to say and to whome he speaketh where he speaketh to what end for herein it is that the holy Ghost hath putt the difference betwixt the wise Man and a foole that a foole saith all which comes to his minde but a wise man speakes only what he hath well considered Eccl. 21. We must take much more content in harkning to others then in speaking our solues for by hearing others is gained knowledge and wisedoome but much talking is followed by repentance The reason is euident for who speakes much he considers and ponders but little and therefore must needs commit manie errors by talking Finally it is the spirit of all treuth which tells vs and experience manifest's it to be true that where there is much talke there it euer great scarcity and barennesse he meanes both of iudgment and witt Prou. 14. and yet vanity and desire of esteeme still itching at the tipp of the tongue requires much force and violence to contayne it within due moderation which gaue Salomon iust cause to say that Mans greatest labour was in his mouth Eccl. 6. Because his hardest difficulty is to gouerne his tongue Socrates allowes two only seasons wherein it is proper to speake the one when we speake that which we well vnderstand The other when it is needfull or verie conuenient to speake and that at all other tymes it argues wisdome to be silent and want thereof to be forward in talke for when we finde a coffer without a locke it is a great presumption that it hath no treasure within and empty vessels and shallow riuers make euer the greatest noyse By all which we may now clearely see how much it imports vs to gouerne our tongue the holy Ghost assuring vs that both life and death are in the power of the tongue Prou. 12. that is both our saluation and damnation saith S. lo. Chrisostome depende therevpon And therefore seuerall of the antient Saints considering well the great danger of sinning by the tongue they haue spent their whole liues in laboring to gouerne that dangerous and vnruly instrument the right order ring whereof imports our humaine actions no lesse then right ruling the sterne doth a shipp which though but small in bulke yet as the skilfull Pilot guides by it the greatest vessell through the most boisterous storme so likewise a prudent and vertuous Man by Reason and the feare of God keeping a strong gard vpon his tongue preserues his soule from danger of being ship wrack't by sinne in the fury of vnquiet passions raised by iniuries or by any crosse encounter whatsoeuer These being part of the bad effects proceeding from vicious loquacity to which manie more might be adioyned which experience teacheth them to their cost who are much giuen to this great defect in
friuolous aduantage and that also with preiudice to your owne soule for who obstinately maintaines his owne opinion shewes plainly that he preferres his iudgment and reason before that of others which sauours of much pride and selfe esteeme But when iust occasions requires that you should oppose the opinion of an other be then verie warie that it be not with anie presumption or heate but hauing mildly proposed your reasons modesty desist in all frendly affection and rather framing your discourse in fauour of your opposer taking all in good part and so farr only arguing the matter in all quiet temper as that without offence the treuth may thereby appeare Bee exceeding wary that no passion nor earnestnesse in discourse mooue you to anie chol ricke expressions or iniurious words for besides the offence to God you will thereby weaken your owne reputation it being generally esteemed much weakenesse of iudgment and want of good reason to defend a cause by passion and offensiue language whereas one only good reason alleaged for it is of much more force with a prudent man then a thousand sharp biting or iniurious words Finally lett your mind be neuer troubled nor disquieted for anie contradiction which shall be fram'd against your discourse for such trouble and disquiet would easily manifest the good opinion you conceiue of your selfe as if forsooth all your sayings were to be receiued as Oracles and to be contradicted by none True Humility would soone correct this odious vice of selfe esteeme and preuenting all sinfull contention it would render our Conuerfation meritorious and verie gratefull both to God and Man You haue seene sufficient motiues to hate all Contention Debate and carefully to anoyde the same in your Conuersation The ensuing discourse will shew what euill fruit proceeds from that pernicious roote which begets in our soules the dangerous and brutall vice Of Anger and Choler CHoler is a principall productiâ—â— of Pride and so pernicious a Fassion as the verie best of our actions are much endangered to be quite spoyled thereby since it not only depriues them of their merit but also renders them sinfull and vicious The holy Ghost by the mouth of S. Iames assures vs that the anger of Man worketh not the iustice of God c. 1. And daily experience makes it manifest that in Choler no action is laudable for who corrects his child in anger will exceed the due limitts of discretion and to reprehend a seruant in that intemperate passion yea though for a verie iust cause is but to cast a reproach vpon him and to prouoke him to further disobedience The same is to be said of all other actions whatsoeuer this vnbridled humour corrupting and rendring them vngratefull to euerie one and this brutall passion sometymes possesses the mind so entirely as what is impious and outragious in it felfe being beheld saith S. Greg. with these false spectacles of an inflamed anger appeares to be iust and reasonable But the true folly of this ill gouerned Passion is soone discouered and bringes much repentance for the great harme which it causeth both to body and soule for seruants not long able to endure so outragious an humour in a Maister they departe and leaue him alone Children become dull stupid and neglectfull of such a Father The comfortlesse poore wyfe is bedewed with perpetuall teares All frends abandon such Persons since they are no more sociable neither is there more contentment to be found in their Conuersation then in that of Sauage beastes The violence of this dangerous passion is so great as it frequently breakes out into strange effects which are as the Symptomes of it Behold a person in fury and you will see his face red and swell'd his eyes will be inflamed his eares performe not their fuÌ„ctioÌ„ his mouth foames his hart pants his tongue staÌ„mers his voyce is shrill and vngratefull his words inconsiderate finally his whole body trembles as in a feauer The force of fury and rage hath broken veines in some persons stop't vrine in others and diuers haue dyed so daynely in the hight of this passion All which you may see at large described by that great Father of the Church S. Io. Chrysostome orat ad pop Antioch Nor is there a more vrgratefull and deformed obiect to behold saith he thon a passionate and angry man If then this bruish passion cause such pernicious effects exteriorly in the body what disorder may we well imagin that it also procures inwardly in the soule for hauing depriued her of iudgment and reason it then setts all on fire and fills her with sumes of distempered humours and with much obscurity and confusion like one who abrusting the Maister one of doores setts fire on the house and burneth himselfe within it This Passion of Anger is a vice which the verie light of nature in Pagans hath taught vs to hate and eschew for it was most truly said by â—eneca that the Anger conceined for an injury doth much more harme then the iniury receined And therefore he had good reason to say that the end of our anger will be but the beginning of our repentance and yet no angry man will acknowledge saith S. Augustin nor conceiue his owne anger vniust A good meanes to auoyde the great harme of this vnruly and pernicious passion is to consider that it hath fowre seuerall stations wherein it principally appeareth in Man in the hart in the face in the tongue and in our deeds If now we perceiue it to haue already gott possession in the first we must vse all speedy diligence to hinder that it enter not into the second but if it haue likewise gayned entrance there then let vs at least endeauour all we can to keepe strong hould and fortify our tongue against it which if it's outraging force and fury shall in like manner conquour yet let vs labour with all possible and faithfull resistance to preuent the fourth to the end that by no meanes this brutall and ourregious passion appeare in deeds and in actuall reuenge which God reserues wholy to himselfe and most expresly forbids vs to be vsurpers of that his most soueraigne right Rom. 41. An other good motiue to suppresse this cholericke and angry humour when anie offends vs will be to consider seriously with our selues how often and how greeuously we offend our Lord and louing Redeemer who in steed of she wing anger or reuenge he continually powres downe his guifts and great benefits vpon vs drawing vs thereby to repentance and to loue him that so we may be capable of his eternall glory Consider this and confound your selfe if anie passion of vnruly Choler shall transport you to impatience against your seruant or anie other person for some small offence Remember how great an ingratitude it would be towards God to vse with so little respect those his creatures which both in nature and in the end for which they were made are equall with your selfe whoÌ„ not withstanding he
hath subiected to doe you seruice though he might as well haue placed you in a farr meaner condition then they are Reflect also vpon your selfe and vpon your owne infirmities and whither if in their place you should not haue been likely to haue done much worse then they with whom you are so angry and disconrent It is also verie worthy of obseruation that to be cholericke and full of Passion is no signe of a generous courage but rather of great weakenesse and want of true magnanimity of hart for it is plaine by experience that sicke and aged people are most subiect through the great dobility of their spirit to peeuish Choler and Passion whereas true courage a generous hart conquereth and subiecteth them to reason and to the law of God Finally a man of a milde sweet and gentle conuersation is both honoured and serued with much loue by all but the cholerike and peeuiâ—h person is generally both dispised and hated of euery one herefore to concâ—ude the best way to preuent this hurtfull flame of Anger is to extinguish it in the beginning and verie first sparcle of the least affron thereof which shall be kindled in vs for if we once permit it to preuaile it will be verie hard to quench it though we would You haue now seen the seuerall infirmities of this diseased body of an ill regulated Conuersation all which proceeding generally more or lesse from the corrupted humour of a soule infected with pride the holy vertue of Humility must be the Antidote and soueraigne cure of them all as well as of this one more also which I will not omit here briefly to adioyne to the rest whereby we may the better auoyde that ill beseeming vice Of vaine and affected singularity or Curiosity eyther in excesse of dressing or in our behauiour THis vaine and affected singularity must needs be vngrafull in that we may seeme by it to preferr out owne iudgment before that of all others and although we may thinke that in being like no-body else we become wiser then other Men yet we shall herein find our selues so farr deceiued as on the contrary we shall be ceÌ„sured by all of too much self-opinion and pride And therefore to be too exotike or singular either in behauiour or apparell or in anie other action whatsoeuer is vnpleasing sauours but of vanity self-esteeme for it is truly said that though fooles bring vp fashions yet wise meÌ„ will be obleiged to follow theÌ„ it being coÌ„meÌ„dable prudeÌ„ce to conforme our selues to what custome in an indiffereÌ„t matter hath made to be generally the practise of all and by a ciuill condescendency to accommodate our selues to an indifferent and common practise much rather then to be thought by our declyning it to vnderualew all other mens iudgments by preferring our owne But I intend not here to aduise you to a punctuality of obseruing all changes in fashions no farr is my thought from it for some may be either so immodest or others so verie extrauagant as they are not to be vsed by anie prudent and vertuous person Nor is it necessary for you to be amongst the first in fashion and mode or to change immediately from one extreame to an other for as you ought not on the one side to be singular in your fashion so neither is it laudable on the other to be amongst the first and in the hight of that new guise but let a ciuill and prudent modesty be your Rule both for your cost and fashion remembring that we are admonished by the holy Ghost to auoyde herein all vanity and excesse Eccles 11. In apparell doe not glory at anie tyme. For what can be more fondly vaine since apparell is but the verie badge of our greatest misery and was ordayn'd only to couer our deformed nakednesse and shame togeather with other infirmities contracted by our sinne and therefore to take pride in apparell is as impertinent as for a beggar to glory in the base raggs wherewith he couers some foule and loathsome vlcer Yet here it is to be obserued that by this sinfull vanity in apparell is only to be vnderstood the excesse therein either aboue the condition or meanes of the person for rich attyre or costly ornaments were neuer vnlawfull in themselues but only in their abuse as is manifest in that renowned Iudith c. 10. who putting off the garments of her widdow-hood washed and annointed her body with sweet oyle shee plaited the haire of her head with curiosity and cloathed her selfe with her garments of ioy which shee had accustomed to weare vpon solemne festiuall dayes shee tooke rings bracelets lillies and earings and with all her ornaments shee adorned her selfe to whome our Lord gaue also much beauty because that all this trimming was for no motiue of sensuality but of vertue and therefore her intention being good it was rendred gratefull to God and was blessed by him as was also Queen Ester for her like lawfull industry whereby shee gayned the good-grace of K. Assuerus and obtayned the preseruation of her condemned Nation c. 5. Chast Ruth is not blamed who being vnmarried amde vse of sweet oyles and of costly attyre thereby to render her selfe gracious to Boos and soone after became his lawfull wyfe ch 3. By which examples it sufficiently appeares that rich dressings and costly attyre being regulated by a good intention in due circumstance and without scandall or preiudice to anie ought nowayes to be condemned their ryotous excesse is only to be blam'd that is when they exceed the quality and condition of the persons who vse them for all ought not to be equall in attyre but each one according to his seuerall degree the Prince the Gentleman the Magistrate and the Marchant the Rich-man and the Peasant all differently adorned and within the limits of their calling in a decent modesty both well-beseeming and distinguishing also their condition from the rest for rich silkes are not for all sorts of people nor is the rusticke leather fitt cloathing for a King comely neatenesse and fitting decency is not to be blamed in anie condition whatsoeuer but rather much neglect of it deserues reprehension What therefore in this vanity may most be blamable is the immoderate application the excesse and great losse of tyme which gaue occasion to that incomparable worthy of our nation Sr. Tho. More to say that manie might gaine Heauen with halfe the paines they take in going to Hell And he once beholding a young Lady verie industriously painefull in dressing and trimming herselfe O Madame said he how vniustly will God deale with you if he giue you not Hell for which you take such extraordinary paines But for Heauen these people scarce find leasure to intertayne one serious good thought for whilst their whole industry is bent vpon that vaine outward brauery for the body their soule is left inwardly naked of its true ornament of vertue and whlist by that costly attyre they ayme at