would frustrate all our former paines And therefore to preuent the danger of so great an euill the best expedient which I can recommende to you is a carefull obseruance of these former Rules it being manifest that the most assured way to dye well is to liue well yea the one is but the Eccho of the other and much folly it would be to hope for a happy death and yet to fly a good life whereof the other depends Many will say with Balaam ô let me dye the death of the Iust and be may end like vnto theirs Numb 23. But they ought rather to say ô let me liue the life of the Iust that my end maybe like vnto theires He liueth well who spendes his life in learning to dye well who learnes not this is truly ignorant though for all the rest he be as wise as Plato or as learned as was Aristotle who vpon the point to dye cry'd out I entred into this world in pouerty I liued therein with misery and finally I dye in ignorance of that he ment which most imported him to know for he had not learn'd the art of dying well wherein the only true wisdome and knowledge doth consist This happy and most needfull Art is best learned by dying first in minde to the world before we can liue rightly to God yea we must dye verie often in minde to dye once truly well This was the practise of holy S. Augustin when he said let me dye to the end I may not dye he meanes that by often conceiuing himselfe as a dying man to make familiar by frequent practise in the tyme of health the exercises of those necessary acts which are to be vsed at the tyme of our death for who learnes not in tyme of health to practise the holy acts of vertue and to resist the temptations most incident in that dangerous extremity how shall he doe it well at his death when the battaile will be more furious and he much weaker to resist yea by paine and other impediments in tyme of sicknesse and cheefly when neere to our end we are manie wayes hindred from performing the duty which we then ought to render vnto God And therefore it greatly imports vs so to practise them in tyme of health as if we were then actually at the verie point of our death which being seriously and frequently performed it will produce a true contempt of the world and a holy disingagement from the creatures thereof and will also make the practise of those acts much more easie to vs at the tyme of our death This holy Exercise may best be made by way of these eight ensuing Meditations which you may take for the subiect of a spirituall Retreate for so manie dayes or for halfe the tyme as occasion and your spirituall Director shall best aduise you And for the methode of your Meditations you may vse the same which I formerly mentioned in B Sales Part. 2. chap. 2. in his Introduction to a deuout life The substance of this exercise I haue collected partly out of the R. F. Eude a Missionary Priest and a most pious Author the which I earnestly yet once againe recommend and verie heartely exhort you to make vse thereof once a yeare at the least And if your occasions will so permitt no tyme is more proper for it then the holy weeke The first Meditation Of submission and Conformity to Gods diuine will concerning our death The Preparation 1. Place your selfe in the Presence of God 2. Beseech him to inspire you with his grace 3. And which serues as a generall aduise for this and all the ensueing Meditations you must endeuour so to behaue your selfe therein as if they were to be your last And therefore labour to procure such interiour affections in your soule as ought to be wished were you assured to dye that present day Considerations FIrst here consider your selfe as present before your Soueraigne Iudge pronouncing that iust sentence of death against you in those words to Adam Gen. 1. and in him against all other men dust thou art and into dust thou shalt returne 2. With what infinit loue and profound humility IESVS-CHRIST that innocent and immaculate lambe did accept from wicked Pilate that cruell sentence of a reproachfull death vpon the Crosse thereby to satisfye the iustice of his Eternall Father for our offences In due honour and homage wherevnto we must cheerefully submit our selues to the iust sentence of death acknowledging that our greeuous sinnes most iustly deserues it Affections and Resolutions O Diuine and louing Iesv who being the source and fountaine of all true life yet didst-vouchsafe to dye so painfull a death for me in humble and gratefull acknowledgment thereof I accept from this instant with a willing heart that suffering state which thy diuine will hath ordayned me in adoration of thy sacred sufferings as also in honour and vnion of that thy naked pouerty and being so forsaken vpon the Crosse I here now render my selfe to what want or misery soeuer thy heauenly iustice and holy pleasure hast ordayned for me be it by persecution by calumny scorne confusion or by anie other iniury or sufferance from anie creature whatsoeuer all which I humbly accept in expiation of my sinne yeald my selfe most willingly to suffer all paines and infirmities by thy diuine will allotted me my agonies and death it selfe All which and what else soeuer they be I accept thereof in honour vnion and adoration of thy most dolorous death and cruell torments for which the Prophet Esa so iustly hath called thee a Man of sorrowes cap. 53. and I most entirely submit my selfe to dye in true conformity to thy holy will be it without the comfort of my friends or senses that I dye this yeare or this day this houre or moment where or in what manner thy diuine Prouidence shall ordayne vouchsafe but o Lord that my desire may euer be thy will be done and that my heart accompanie it with true contrition and perseuerance in thy grace This grant me deare IESV for thy bitter Passion sake and then let death assault me in bed or in the field by lingering paine or by suddaine accident be it naturall or violent honorable orignominious be it but thy blessed pleasure and welcome yea Father for so hath it well pleased thee Luke 10. Grant Lord IESV I beseech thee that as thou vouchsafest to dye for the loue of me so I may both liue and dye purely for the loue of thee and that neither liuing nor dying I may euer anie more offend thee But that finally I may breath fourth my soule in cheerefull conformity to that most holy obedience wherewith thou didst render thy blessed spirit vpon the Crosse into thy Fathers hands O glorious Trinity I wholy abandon my selfe vnto thy heauenly will vouchsafe to dispose of me both in tyme and Eternity to thy owne greater honour and glory The Conclusion 1. Giue God thankes for
to be preferr'd before anie other act yea though the conuersion of whole Nations and the eternall Blisse both of Angells and Men should depend therevpon for all that in respect of what concernes the glory of God belongs to an infinitly inferior order and can admit no degree of comparison no the only sacred name of IESVS religiously pronounced by the Iust and in the holy Ghost excells beyond all proportion the valew of the heighest excellency within the bounds of all created nature Wherefore considering now as well the great profit as also the precise necessity of prefixing this holy Intention both to our prayers and to whatsoeuer we doe let vs frequently in the day and at the beginning of all our chiefe actions renew our morning oblation thereof and directing our hart vnto God let vs renounce our owne proper satisfaction and will to vnite it to God's crauing humbly his diuine grace that we neuer doe anie thing contrary therevnto In fine all our thoughts words and deeds must be offered vnto God in vnion honour and adoration and in the spirit Intention and disposition of all the sacred actions of IESVS-CHRIST in whose regard they will be made acceptable and admitted in expiation of sinne Take speciall great heed that no corrupt Intention blast that happy fruit of your actions and be verie wary of the subtile poison of vaine-glory selfe-loue priuate satisfaction which is the ruine destruction of all spirituall profitt in the soule Regard not the sight nor censure of anie Man but consider that only of God who both rewards and punishes not only in this world but also eternally in the other Recall with true sorrow the many lost actions of your life past for want of true Purity of Intention and direct them hereafter in vnion of that diuine Intention whereby our Lord and Sauiour IESVS-CHRIST did honour his heauenly Father in all his actions during the whole course both of his life and death for he being our Originall Prototype diuine Model we ought thereby to frame aur actions and to imitate them the best we can Examine now well by the premisses how farr you haue been faulty for what is past and with harty repentance propose by God's grace to be more carefull for the tyme to come and endeauoring by manie feruent aspirations frequently to offer vp all your actions to God craue humbly his heauenly help that they may be both begunn ended to his greater glory and that you may be sooner struck by death it selfe then consent deliberately to offend his Maiesty by anie grieuous sinne THE SECOND PARTE Of this Rule shewing that the memory of Gods diuine Presence is a maine incitement to vertue and a great curb to all Vice PYrity of Intention can nowaise be better seconded then by the help of this ensuing part of Gods diuine Presence for who well considers that he is the beholder of whatsoeuer we doe as it must needs on the one side encourage exceedingly excite him to direct all his actions to the glory of him who is so bountifull a rewarder so likewise on the other it will no lesse deterr him from offending in his presence who can punish vs both temporally in this world and eternally in the other without all hope of appeale I haue kept thy Commandements c. saith holy Dauid because all my wayes are in thy sight Psal 118. He giues the Presence of God as the true reason meanes by the helpe whereof he kept Gods holy law This was that strong buckler which defended chast Ioseph and Susanna from those dangerous temptations wherewith they were assaulted for much better it is said shee that by not yealding I fall into your hands then that I should sinne in the sight of God Dan. 13. This was the Rule which God himselfe prescribed to holy Abraham as a principall meanes for attayning to heigh Perfection walke before me and be perfect Gen. 17. as if he had said remember I ouersee thee in all things and thy deeds will be perfect The reason hereof is most manifest for as the beholding sight of a seuere Iudge doth most powerfully restrayne vs from offending so on the contrary nothing doth so much encourage and incite the Soldier to generous acts as doth the sight of his King or Generall who can aboundantly reward him And therefore it well appeares how effectuall a meanes this holy practise of Gods diuine Presence now is for the perfect and entire accomplishment of true Christian iustice it deterring vs most powerfully from the great euill of sinne and it as strongly also spurrs vs on to doe good by the practise of vertue which are the two essentiall parts of this holy iustice and are as two wings to the soule whereof if either of them be wanting the other will little auaile her to mount vp to her heauenly Blisse By all which it appeares both how necessary this holy practise is to direct all our actiōs according to the will of God as also how needfull to curbe our vnruly passiōs to moderate the disordered affections of our minde Finally it serues as a seuere and awfull Maister to deterr the boldest sinner from offending him who hath such power not only to inflict all temporall punishment vpon him in this world but also to condemne him both body and soule to the eternall flames of Hell All which being manifest it remaines that I endeauour to declare how this diuine Presence of God may be conceiued by vs and by what meanes it ought to be practised for both which you may obserue that The first good helpe whereby to conceiue the diuine Presence of God is firmely to beleeue with S. Paul that God is not farr from vs for we line we mooue and we are in him Act. 17. Yea we so absolutely subsist by his support as should be withdraw his sustayning hand all creatures would returne to their former nothing from whence he first extracted them so that we are not only inwardly replenished with him but he also encompasseth vs on euery side for both Heauen and Earth are fill'd with thy glory Esa 6. Yea he is more intimately present to vs then is our soule because he is the very essence of our soule there giuing to it not only the operations which it makes in the body but euen the existence and proper being of them both for thou ô Lord do'st all my actions Esa 26. Nor is it I but the grace of God with me saith the Apostle 1. Cor. 15. Where attributing his actions much rather to God's operation in him then to his owne and therefore by good consequence he was there present vnto them as S. Augustin did well conceiue when he so greatly rebuked himselfe for hauing labored to seeke God abroad in his other Creatures whom he so intimately enioy'd within himselfe at home A second good expedient for this holy practise of Gods diuine Presēce is to contemplate his continuall benefitts which as the
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
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
Melancholy in Autumne Fleme in Winter Blood in the Spring 2. To pray for the fruits of the earth In the Spring when they are sowne and begin first to grow In Sommer that they may come to due maturity In Autumne for a seasonable haruist to reape and to lay them in And finally in winter that we may vse them temperately and without offending God 3. Because as each quarter of the yeare contayneth three whole monthes so by appointing to each quarter these three dayes of fast we giue vnto God thereby one day of each month in the yeare as the first fruits which are most due to him Wednesday is one of these dayes ordayned for this fast because vpon that day the Scribes and Pharisies did meete in Councell there resolued to put IESVS to death On Friday we fast in memory of the cruell execution of that theire sacrilegious rage And finally on Saturday we also fast in memory of the blessed Virgin and Apostles exceeding great sorrow and griefe during our Sauiour's lying buried in the graue till sunday morning that by his most glorious Resurrection he likewise raised their sad harts to new ioy And by these two dayes abstinence our minds are much better prepared to sanctifie the sunday following as we ought Finally we fast and pray vpon imber dayes thereby to inuocate the grace of the holy Ghost for all such as are in those tymes to take sacred Ordres in the Church that such only may be admitted vnto that holy Sacrament as shall be to Gods glory for the good of soules and for the edification of his deare spouse the holy Catholike Church by the promotion of such worthy persons only whose iust merit may make them deseruing of that sacred Ministrie and to be choosen fitt Pastors and Prelates for that high and dreadfull dignity to haue the charge and gouernment of our so deareby redeemed soules Of our fasting vpon Vigills and Eues YOu haue now seene that the institution both of the fast of Lent and Ember dayes was not without a verie pious and profitable end the next is to shew both the cause and motiue wherefore the Eues or Vigiles were also appointed to be obserued fast For which it is to be noted that they were first ordayned in imitation of our blessed Sauiour his frequent night watchings in prayer â—s we may reade in S. Luke 12. And manie other places of the Gospel and likewise for a better preparation against the ensueing fâ—ast in disposing our minds thereby more fittingly to celebrate the same But afterwards by length of tyme and great increase of Christianity and chiefly by decay of that first primitiue holy spirit amongst the Christians manie great abuses were commited by those night meetings in the Church and in steade of prayer and piety the ruder and deboister sorte did make but gaimesome sportes and iuncatings whereof S. Ambros being aduertised by deuout S. Monica he caused therevpon those Vigiles or night watchings to be changed into fasting dayes thereby the better to prepare both our harts and mindes to holy prayer and purity for the more worthyly celebrating of the ensueing feast which custome the Church hath both approoued and practized euer since Of the Rogation dayes THe Rogation-dayes are so called because vpon those dayes the Church hath ordayned that in publike Processions we sing the Letanies which Litaneia a greeke word doth signifie the same as Rogation or supplication doth in Latine This deuotion of the Letanies or Rogation is a verie antient-custome in the Church as S. Basil witnesseth epist 63. And in the tyme of S. Greg. Thaumaturgus about the yeare 240. that deuotion was in vse though afterward renewed and with fasting and procession adioyned to the Letanies they were more solemnly practised by S. Mamertin Bishop of Vienna in France about the yeare 452. he commanding those afflicted people to ioyne repentant harts and feruent prayers with the intercession of all the blessed Saints to craue Gods Mercy and to free them from that iust punishment of their sinnes by most horrid Earthquakes and by woolfes and other rauanours beastes which came by flockes into their townes and denoured all sortes of people These Rogation dayes appointed to be vpon the 3. dayes immediately before the Ascension of our Lord are called the lesse Rogation because it was ordayned in a lesser and much meaner place as also by a much inferiour Prelate then is the Rogation vpon the day of S. Marke which was appointed by S. Gregory the great and in the most famous Citty of Rome vpon the apparition of an Angell on the topp of Moles Adriani for that occasion now euer since called Castel Angelo there sheathing his sword in testimonie that Gods angry wrath was appeased which had immediately before stroock dead so many thowsands suddainely as they were sneezing or yawning From whence begunn the custome that so soone as anie was hard to sneese all then who were neere runn presently to assist him saying God help or God blesse you as euer since the custome hath continued when any sneese to say God blesse you and also to make the signe of the Crosse vpon our mouthes in yawning as they also did This deuotion of the Letanies with procession and abstinence first institutâ—d vpon the occasions as you haue heard was recommended and commanded also afterward by the holy Church to be generally obserued by all her faithfull children for other good ends and motiues those dayes falling out about the verie season that Armies are then vsually preparing for the field The thunder and lightning is then also most frequent which like Gods fiery darts fly threatning vs ouer our heads The fruits of the earth are then generally in their tender growth and therefore verie subiect by manie seuerall casualities to take much harme Finally it is the tyme that both men and beastes are verie subiect to sicknesse and mortality all which being but the lamentable effects in due punishment of our sinne therefore our pious and carefull Mother the Cath. Church grounded vpon the self same iudgment with S. Paul reprehending the Corinthians of his tyme for prouoking God to anger by their irreuerences and vnworthily communicating the body and blood of our Lord for which he there declares that God seuerely punish't verie manie of them with seuerall sortes of diseases and with death it selfe 1. Cor. 11 therefore I say the holy Church hath great cause to command this deuotion vpon Rogation-dayes by prayer abstinence and Processions to stirr vp her children to penance and to cry for mercy in time and by those Letanies to craue the intercession of all the blessed Saints and Angells vnto God for vs which being the end and only motiue of her ordayning these Rogation-dayes and withall considering both the venerable antiquity and great authority of this deuotion in the Church it might well suffice to stopp our moderne Sectaries from their inueying without all reason against this so holy and deuout a custome
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
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
their Conuersation I will speake in the next place of an other vicious branch which sprouts from the former and is principally nourished by the same I meane the vngratefull vice Of Boasting Ostentation and vaine conceipt of our selues SElfe-praise is vngrateful to God and Man let an other praise thee and not thy owne mouth saith the holy prouerb c. 27. and what is more offensiue amongst Men then a vaine braging boaster of his owne worth and actions who though he seekes honour and esteeme thereby yet vsually he pourchases but scorne and contempt Quarrels and manie other great mischeefs commonly accompanie a vaine braging and boasting proud humour which proceeding from an inward pride must needs be greatly preiudiciall to our soules as being directly opposit to Humility which is the foundation of all true vertue I denie not but that worth and true merit well deserues to be praised yet so as who enioyes the guift ought to giue the whole glory to God who is both the Author and owner 1. Tim. 1. and therefore it is sinfull to glory in anie thing as our owne for it is not he who praiseth himselfe that is approoued but whom God doth commend 2. Cor. 10. Yea none are lesse vertuous then such as desire most to be so esteemed This sinfull Folly of Self-esteeme is sufficiently decryed in the Example of that boasting Pharisie in the Gospel who presumptuously glorying in his owne good workes and rashly censuring and dispising his poore neighbour was most iustly condemned by IESVS-CHRIST himselfe whilst that humble Publican by the repentant acknowledgment of his sinne was iustifi'd in the self-same tyme and place Luke 18. It is also to be obserued that ordinarily as in the former example appeares the greatest vanters are vsually dispisers of all other Men whereby they raise incensed enemies who both contemne and laugh them to scorne whereas if by humble modesty they would refraine their vanting braggs of the good guifts which they sometymes enioy aboue other Men their abilities would be highly commended themselues much honoured for the same for experience makes it manifest that the humble minded man whilst he thinks better of all others then himselfe he will be both loued and esteemed by all whereas the proud Man preferring himselfe before all others will be hated and contemned by euery one The best meanes therefore to obtayne true honour esteeme is to pourchace them by good workes as CHRIST himselfe hath taught vs Ioan. 8. Leit my workes be iudge saith he the workes which I doe sufficiently giue testimonie of me nor boast yee said our Sauiour to the proud Iewes Ioan. 8. in that you are children of Abraham but let your glory be to imitate his good-workes least proouing degenerate children of so noble a Parent in steed of the glory you seeke you finde confusion for true merit will neuer want praise but all pride is dispised as the true mother of sinne Vaine boasting is the eldest daughter of Pride and encreases her wicked race by producing that common and pernicious vice in Conuersation whereof I will now next treate by the name Of Contention and Debate COntention Contradiction and Debare being so verie obuious in our discourse and Conuersation and for that vsually they geeatly â—eaâ—en both frendship and true charity these following aduertisments are here proposed for the better preuenting of so pernicious an euill And to this end it may first be obserued as a good marke and sure signe which wise Salomon giues vs whereby to know a wise man from a foole that a foole will engage himselfe in manie quarrels prouoke others also to the same whereas the wise man on the contrary appeases them by meeke and gentle words S. Augustin most liuely and truly expresses this meere friuolous verball encounter and obstinate contestation in dispute saying that to contest in words is not to regard so much how errour may be discouered by treuth but rather how thy owne opinion and saying may be preferred before that of an other person To auoyde this contentious Debate first we may obserue that it is directlly contrary to the verie end it selfe of all good Conuersation which ought to nourish true frend ship and mutuall amity for the more solace and comfort of each other amongst the manie tedious trubles of this present life whereas on the contrary by these wrangling contentions and vngratefull debate manie offensiue words and iniurious taunts yea affronts with much contempt sometymes and dispising expressions are vttered with no small signes of auersion and ill will and thereby loue and frendship is greatly weakned which should rather haue been increased and confirmed in true Charity by Companie and Conuersation S. Paul his earnest dissuasion of all Christians from this pernicious vice and spirit of Contention is of great force and efficacy Phil. 2. If there be anie consolation in CHRIST saith he c. accomplish yee my ioy by your agreement withone an other in loue mutuall Charity and consent Doe nothing for vanity but esteeming and preferring in true Humility others before your selues regard not so much your owne content and interest as the good and fitting satisfaction of your neighbour Thus the blessed Apostle In which words are contayned a most soueraigne and powerful Antidore against all contentious debate and which is able to giue a perfect cure to that vngratefull spirit if we obtayne but grace to make happy vse thereof It is also to be obserued that it is a verie great victory to permit our selues to be ouercome in this contentious combate of wrangling words it being the game of Ganapierde wherein the winner must loose nor ought we to thinke it dishonour to yeald to a contentious Man since we are assured by the holy Ghost that it is honour to fly contention Piou 20. And we auoyde thereby both much scandall and sinne Eccl. 28. Yea a mans wisedome is knowne by his patience saith the holy prouerb and the seruant of our Lord must be milde towards all 2. Tim. 2. If you knock two earthen potts one against the other you vndoubtedly will breake them both but stricke them against wooll or anie soft yealding substance and neither of them will receiue anie harme so to a meeke and patient man harsh or cholerike speaches will make no breach or quarrell for the one yealding the other will be confounded or at least appeased and most vnfortunate truly is that victory saith S. Bernard wherein tryumphing ouer Men thou sinkest vnder and yealdest to vice Be not forward to contradict an other person in discourse especially in matters of small imporâ—ance to shew your owne knowledge thereby and if you be contradicted by others in the like occasion grow not angry thereat but only modestly and mildely make answere that this is your opinion Lett charity be there preferred before all friuolous disputes and a holy amity with your neighbour before so vaine a satisfaction as is the seeking by too earnest contestation to gaine a