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
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
CHRISTIAN RVLES PROPOSED TO A vertuous soule aspiring to holy perfection vvhereby shee may regulate both her time and actions for the obtaining of her happy end By her faithfull frend VV. C. VVhosoeuer shall follow this Rule peace vpon them and mercy Galat. 6. v. 16. But it is not enough to haue a good will to doe well vnlesse it be accompanied with doing well S. Ambr. lib. de Offic. D. 86. Renewed corrected and augmented by the Author M.DC.LIX THE EPISTLE DEDICATORY To his dearest frend Mrs V. CLIFFORD Noble and my dearest Frend. I Presented you with these Christian Rules in a former edition which being then vnexpectedly and somewhat hastely pressed from me were left tho more vnpersect aswell in regard of the methode as for many other faultes caused by too much hast which vpon better leasure and reuiew I haue endeauoured to amend in this second edition wherein I haue also made some enlargement Vnto the cost and paines whereof I was encouraged by diuers who assured me that the former hath proued neither vngratefull nor vnprofitable vnto manie And not hauing now anie more copies left wherewith to satisfie the desire of many good frends who haue demanded them I haue putt on a hopefull confidence that though by this my present Retreate I am become a forrenner to my brethren and a stranger to the Sonnes of my Mother ps 68. Yet I should not thereby he rendred wholy vnusefull vnto my dearest Country I acknowledge my profession obliges me to hazard for it what is most precious to me yea and my verie life to gaine the meanest soule to God And if this my poore vnworthy paines may by his gratious blessing become an instrumental cause to dispose some hearts to his diuine loue and seruice I shall accompt my selfe with ioy to be rewarded much more then a hundred fould vpon that scorâ—â— Besids D. N. it needs must be great comfort to me when I consider that you are to partake a more then ord nary share in the good diuidend of Gods gracious blessings for the benefitt which vertuous soules may receiue by these Rules you who already haue so happily made him the owner of your heart by the Character of your constant sufferings for his sake whereby in vertuous courage and true fidelity you haue not only imitated your noble Ancesters but farr exceeded the president which they haue left you for as our Chronicles doe truly ascribe to them an vnalterable Constancy in defence of their lawfull earthly Soueraignes right so you now the last in your Sex of that self fame noble Family not degenerating doe generously conclude your part after a much more honorable manner by cheerefull and constant sufferance for your true heauenly King our Soueraigne Lord and Sauiour IESVS-CHRIST from whom with the great Apostle you may in humble hope expect that these momentary tribulations will worke aboue measure exceedingly an eternall weight of glory 2. Cor. 4. Your ioy in this hope may well begett vertuous Patience in these your present sufferings which will become light and easie by his diuine loue who best can giue strength to beare them for his sacke This holy loue is that which gaue such inuincible courage to all the blessed Martyrs of each sex and age as also to the tender and most illustrious Virgins so vndantedly to suffer the greatest rage torments which their cruell persecutors could inuent to exercise vpon those innocent and happy victimes of IESVS-CHRIST This is that heauenly eloquence which now perswades so many millions of verious and happie soules to forsake all the alluring pleasures which this deluding world is able to propose vnto its greatest fauorits and to embrace the austerity of a religious life that dying thereby to all worldly pretentions they may truly and entirely liue to God This diuine loue is finally that which hath replenished the deserts with verie Angels in purity though inuested with humaine bodies in their mortality Yea in the propbanest Courts and in all sortes of secular callings what multitudes of most holy and vertuous persons hath this odoriferous oyntment still drawne to true sanctity in the obseruance of a most exemplar life and vertuous Conuersation The true practise whereof is most fruitfully performed by proposing to our selues each one according to his calling some Rule and good methode whereby rectifiing all our actions to the glory of God and vniting them in true conformity and obedience vnto his blessed will the meanest of our acts or sufferings yea euen our ciuill myrth and conuersation accompanied with that holy disposition becomes inuested wish true vertue and may meritt eternall recompence And as for your particular D. N. whose chiefe designe hath euer been the laudable practise of a vertuous Conuersation I cannot doubt but you haue found the subiect of this little treatise so much the more pleasing vnto you as it layes open and treates in a plaine and familiar manner the practize of those daily vertuous exercises which a soule enamored with her diuine Spouse is most feruently desirous to imitate This giues me the greatest confidence that my paines herein will be gratefull vnto you and so much the more satisfactory also to my selfe as your vertuous example shall giue good proofe that there is nothing in these Christian Rules which may not easily be practized by a vertuous soule aspiring to holy perfection with faithfull correspondance to Gods holy grace in the true practise of his loue And this was my true and only motiue to propose to you the exercise of these ensuing Rules and pious practises as iust and fitt occasion shall be offered you by the help whereof I hope you may so regulate your actions both in Conuersation and all other employments as whether you eate recreate worke conuerse or what else soeuer you doe you may purely performe all as the Apostle exhorteth vs for the honour and glory of God and in the name of IESVS-CHRIST that is in the like disposition affection and intention wherewith he did his actions here vpon Earth and with his spirit of Charity of humility of mildenesse of patience and true conformity renouncing your owne proper will and all other selfe interest to accomplish the will and diuine pleasure of God for in this holy purity of intention consisteth the verie summe and highest point of true Christians perfection and the happie soule which shall once arriue at this most fortunate degree will there begin her heauenly Paradise euen in this world for shee desiring nothing but purely the will of God shee is alwayes content and nothing can displease her This is the greatest happinesse which I can allott vnto my owne dearest soule and therefore as such I doe also most heartily bequeath the same to yours who am yours as his owne in IESVS-CHRIST and in all faithfull and affectionate seruice for euer VV. C. THE PREFACE TO THE RENOVVNED And most constant English Catholikes Christian and deare Catholike Reader YOV haue here a Rule
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
in verie manie things which he will not grant vs but by constant perseuerance and long demaund thereby the more to exercise our humility as also to make his gracious guifts to bee the more esteemed by vs. In fine the qualities and due properties accompanying true holy and fruitfull prayer are these Respect Attention Feruency Faith Hope Charity Resignation and constant perseuerance in the greatest barreness and sterility of all Deuotion yea should we be as it were ouerwhelmed with great distractioÌ„s dissipatioÌ„s of the minde wherin perchaunce the vertuous soule may greatly be afflicted through feare of offeÌ„ding whereas by her patient suffering holy conformity shee becomes more gratefull vnto God then by the most feruent praier bedewed with many teares of verie sensible and tender deuotion for in that our nature receiues both solace and reward but by holie patience and fidelitie in seruing God in that insipid drinesse and want of all sensible consolation shee serues him for pure loue and much more generously it being without all present recompence But now for the better comfort and direction also of the timerous soule desirous to performe her faithful duty to God I conceiue it verie requisite here to add this ensuing aduertisement Concerning comfort in inuoluntary distractions in Prayer and the remedy against them For the comfort of such as are afflicted with importunate and inuoluntary distractions in Prayer S. Basil assures vs that God is only offended by such as be volunluntary with sufficient aduertisement and consent staying wittingly and on set purpose in such distractions in our prayer which is indeed sinfull irreuerence and disrespect to Gods diuine presence to which they pretended to approach by Prayer And therefore according to S. Chrysostome vnto such we may iustly say How canst thou expect that God should heare or harken vnto thee seeing that thou dost not harken vnto thy selfe But if vsing our best endeauour to resist such euill distractions they yet returne and that through our naturall infirmity we remaine wholy distracted voide of all actuall attention in our praier God is not offended thereby but mooued much rather to compassion he well knowing our infirmity and the great frailty of humaine nature For as a louing Father compassionateth the naturall maladies of his children much more tender is our Heauenly Father to all such as loue and serue him for he well knows of what fraile mettle we are made Psal 108. and therefore he will not be angry in seeing vs fall into those our naturall miseries and imperfections against our will which we striuing to resist they are but as a combat to cause vs much merit to make our praier so much the more gratefull by how much wee suffered therein with holy Patience those troublesome disttactions whereby Almighty God made tryal of our fidelity for we make a most excellent Prayer when wee offer to God the amorous affections of our loue with actuall sufferance for his sake of those things which much displease vs yea then it best appeares that we truly loue him for his owne sake and not for his comforts and spirituall gusts which he often communicats at other times and the happy soule which in this sort shall rise humbly froÌ„ her prayers yea though euen ouerwhelmed with such inuoluntary distractioÌ„s shee may rejoice and be greatly coÌ„forted for hauing made to God so gratefull a prayer and more profitable also peraduenture then it would haue been without the least distraction God being greatly delighted with an humble and resigned will and of this we may make some little iudgmeÌ„t by the practise of a charitable person who by the humble and modest perseuerance of a poore quiet beggar expecting his almes is powerfully moued to releeue him And now although by this the timorours soule may be comforted in all her importante inuoluntary distractions in praier yet I will not omit to giue this one good remedy more by a feruent ejaculation composed in this manner out of the very words of that great Maister of spirituallity blessed Auila which the troubled soule as prostrate at the feet of IESVS-CHRIST may rehearse My Souueraine deare Lord so farr as this my greatest sterility and distracted minde proceeds from any fault and negligence of mine I am hartely sorry for giuing the occasion thereof but if it hath been thy diuine pleasure to permit them for due punishment of my sinne I most willingly receiue them as a most fauorable chastisement from thy most holy hand only grant me thy grace sweet IESVS I beseech thee that I nowaise offende thee thereby nor be depriued of the holy fruit of my praier Say this from a sincere louing hart doubt not but by your patience Humility and Resignation perseuering the best you can in holy prayer you shal receaue both profit and consolation nor will you loose your reward which he hath promissed to all them who vse diligence and their best endeauour to deserue it Dart vp your hart vnto God and say to him in milde and humble cofidence Iesu the Sonne of Dauid haue mercy on me Mark 10. knock your breast and in the repentant spirit of the humble Publican say God be mercifull to me a most wretched sinner that I am doe therefore most iustly experieÌ„ce that my soule is like drie and barren earth before thee without one drop of the water of deuotion where with to moisten it Psal 142. And finally in vnion of that great dereliction which our deare Redeemer suffered vpon the Crosse cry also out with him for heauenly succour My God my God why hast thou forsaken me Math 27. And if after all this peraduenture you finde â—o remedie nor anie increase of feruour in your soule be then no further troubled but faithfully continue your accustomed praier the best you can with a quiet and peaceable minde in all true humilitie accompting it sufficieÌ„t happines for you to be admitted to the presence of the highest Majestie there freelie to propose your chiefe necessities and to be both heard and looked vpon by him although he speake not to you then with such familiar conuersation as you desire that being a fauour not granted to all but to such and at such times as is best pleasing to himselfe Finally let these distractions in prayer be neuer so importunate and this spirituall desolation neuer so anxious yea although we should conceiue probably that they proceeded from our owne sinfull negligence and infidelity yet we must not disquiet our hart for them but we ought rather with true humble patience to receiue them as due punishment of our former sinne for by so doing we may be certainly assured in the great mercy of God that he will turne all to our greater good supposing that wee faithfully obserue these three following things First that we take occasion thence to humble our selues the more Secondly that no trouble nor deiection caused thereby driue vs from the practise of our accustomed and
sinfull soule whereon I may make to thee an oblation of a contrite and humble hart that gratefull sacrifice which is neuer reiected by thee Psal 50. It greeues me from the bottome of my hart for hauing of fended thee but grant deare Lord I beseech thee that no sinne may hinder thy comming by holy grace vnto me nor euer haue the power to separate me from thy most blessed presence Amen At the Gloria in excelsis Deo The Declaration AT the saying of Gloria in excelsis imagin that you see the blessed child IESVS new borne and layd in a manger and to heare the Angels in melodious harmonie to sing the same With whome we are to ioyne our most gratefull thankes to the glorious Trinity for all graces and mercies bestowed vpon mankind and in particular for all those which we our selues haue receiued Salute him with a ioyfull hart saying The petition ALl haile o most diuine and well-come Babe descending from thy glorious Throne to be layd for my sake in a contemptible manger there destitute of all humane commodity Grant me by thy example to despise all worldly vanity and with an humble spirit of true conformity to thy heauenly will to set forth by all my actions together with the whole quire of thy celestiall Angels all praise benediction and glory all wisdome thankes-giuing honour and power to our God and to our souueraigne Lord IESVS for euer and euer Amen Apoc. 7. At the Priests kissing the Altar and saying the first Dominus vohiscum THis Dominus vobiscum signifies Christ his manifestation to the Kings at his Epiphanie And the Priest kisseth the Altar before he salutes the people with those words to shew that he himselfe is first to take the Benediction from our blessed sauiour represented by the Altar from whom all grace and blessing doth flow Here with an humble hart addresse your feruent petition to him as followeth The petition LOrd IESVS who by manifesting thy selfe to the Kings didst denounce happie peace to the Gentils by their future Faith in thee Grant likewise we beseech thee that thou remayning euer with vs by holy grace we may not need to feare the dangerous assaults of our Ghostly Enemies Amen At the Collects or Prayers and why the Priest holdes his hands open and eleuated in saying them AFter Dominns vobiscum the Priest returnes to the Altar to say one or more prayers according to the office of the feast or feria shewing thereby that by prayer we are to obtayne both our spirituall and temporall wants and that chiefly which the present Prayer of the Church there mentions to which we must also direct our intention for the greater glory of God and for the vniuersall good of his beloued spouse the holy Catholike Church The Priest prayes with his hands open and eleuated to signifie that as a publike Minister of the Church he collecteth and gathereth the gratefull offerings of all their zealous Prayers and with an eleuated hart accompanied with the rest he offers them vp to God as an acceptable sacrifice of thanksgiuing to his honour and the saluation of our owne soules At the end of the Prayer he ioyneth his hands to shew the vnity of nature in the Blessed Trinity to whom we pray as to one diuine power and also to signifie the vnion of our harts in one firme faith of the Catholike Church And in fine all prayers are concluded through ou Lord IESVS-CHRIST because all benefits are granted through him who said if you aske the Father anie thing in my name he will grant it you And therefore in all humble confidence say The petition OEternall Father of my Lord IESVS-CHRIST I here in perfect vnion with the holy spirit of his beloued spouse the Cath. Church most humbly offer the selfe-same petition which by this common prayer shee presents for thy glory and for the chiefe necessities of all her true childrens soules Grant we beseech thee for thy deare sonne IESVS his sake that we may so loue and serue thee in this world as by his sacred meritts we may enioy and glorifie thee in the other world without end Amen At the Epistle The Declaration CAll here to minde S. Iohn Baptist his preaching Pennance and good-workes Confound your selfe for the small profitt or amendment of your life after so manie good examples exhortations spirituall bookes and holy inspirations which God hath so fauorably afforded you for your aduancement in vertue and correction of vice Resolue to be more carefull for the tyme to come And say The petition LOrd giue me grace to follow the happie instructions giuen me by thy holy Apostles and Pastors of the Catholike Church and not to neglect thy heauenly inspirations Incline my hart o God to thy holy law and to a detestation of all cursed sinne At the Graduell and Alleluya The Declaration THe Graduell signifies the conuersion of the Iewes by the preaching of S. Io. Baptist and the Alleluya the ioy which the Saints receiue at the true repentance of a sinner Wherefore to contribute on our partes to the ioy of those blessed spirits we must firmely resolue the amendment of our liues Endeauour here to stirr vp in your hart an act of true repentance and in the spiritt of holy King Dauid Psal 78. say The petition REmember not o Lord our old iniquities let thy mercies quickly preuent vs because we are become exceeding poore afflicted and dispised helpe vs o Lord our Sauiour and for the glory of thy names sake o Lord deliuer vs and be propitious to our sinnes Grant vs grace to amend and by deliberate consent neuer more to offend thee Amen At remouing the booke to the other side of the Altar And reading the Gospel The Declaration THe transporting the booke from the left hand of the Altar to the right to reade the Gospel represents to vs the Iewes reiecting the holy Gospel of IESVS-CHRIST which being declared to the Gentils they were thereby transported from sinne to Grace and from temporall desires to Eternall We signe thenalso our forehead to signifie that we are not asshamed to professe our selues disciples of CHRIST crucified vpon the Crosse we also signe our mouth to testifie that we are readie to confesse our Faith to Saluation and by signing our breast we declare that with our harts we beleeue vnto iustice as the Apostle commands vs. Rom. 10. and that with affection we embrace what that holy Gospel doth teach vs to beleeue Raise here your hart to an act of firme Faith and with a generous constancy and humble hope say The petition ENlighten my vnderstanding o Lord and soe inflame my affection by thy heauenly grace as that I may be enabled to put in execution thy diuine inspirations and to follow that doctrine which we are taught by thy holy word Depriue me not I beseech thee through my great vnworthinesse of thy diuine and needfull fauours whereby to strengthen and support me in the finall perseuerance of thy
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
euill spirit of Melancholy with much confusion Nor can it chewse but greatly ioy that hart and soule which shall but well consider his owne capacity of so incomprehensible a Blisse In fine would you be freed from Melancholy liue then vertuously for solid vertue and Melancholy can neuer lodge long in the same soule togeather and when you finde Melancholy most to assault you then put your selfe most to employment and force nature especially from all drowsy idlenesse for Melancholy resteth and groweth strong there only where sloath is harbored and it 's driuen away by action which yealdeth not leasure to Melancholy thoughts You will say perhaps that for the danger of Melancholy it is verie well knowne but you cannot hinder what nature hath ingrafted in you To this I answere againe that you must labour and diligently bestirr your selfe against it for it is an euill which the more you amuse your selfe therevpon the more it will gaine an increase vpon you He that perceiuing his house to be on fire and seeing the flame to breake out on euery side and in stead of resisting it should stand but looking on deploring the power of that vnmercilesse element he would soone see all consumed in flames and himselfe highly condemned for not preuenting it It is the verie same with a Melancholy person who well perceiues his harme but through sloath and willfulnesse will neither vse corporall industry nor yet the spirituall remedies of deuotion whereby to hinder that melancholy euill but rather by yealding to the naturally dull and pensiue stupidity of that idle humour he casteth more fewel to increase the flame whereas vndoubtedly it is a farr greater paine to endure the vexation of a sloathfull deiected and melancholy minde then it would be to apply the true remedy as aboue is specifi'd to cure that dangerous disease In fine S. Francis had good reason to say to his brethren when he espied anie of them to be sad brother said he who serueth God must not be melancholy vnlesse he hath commited sinne whereof if his conscience doth accuse him let hime onfesse it and then returne to his former alacrity And truly if we rightly consider it what cause can he haue who loueth and feareth God to be sad and melancholy which is an humour much fitter for Epicures and meere sensuall and great vicious liuers who well may carry their Hell about with them and whereof their euill conscience doth make them guilty but the childe of God endeauouring to obserue his law what cause hath he to be sad or melancholy This great folly is best cured by neglecting it and if mens companie doe trouble you recurre to the better conuersation both of Gods holy Saints Angells Or if finally these worldly affaires and employments be tedious vnto you mount vp to Heauen with your thoughts and there conuerse with those celestiall Cittizens of Paradise speake often with God himselfe by holy reading and prayer by which you shall most easily auoyde this hurtfull and dangerous disease of Melancholy for that conuersation hath no bitternesse nor is that companie tedious but full of gladnesse and ioy wisd 7.16 Profitable resolutions to be made when surprised with some suddaine paine or infirmity SO soone as some sharp paine or troublesome indisposition shall seise vpon you regarde it as a louing correction frō his diuine and fatherly hand who from Eternity hath ordayned all for our greatest good Submit your selfe to his all-disposing prouidence and adore his heauenly will by a holy and true conformity Imagin by that infirmiti's first seising vpon you to heare God for to call and say to you render accompt of thy stewardship Luke 16. For in tyme of health we scarce think to prepare for it and therefore if death should but suddainly surprise vs ô in how doubtfull a case should we be sicknesse is therefore a great mercy of God whereby to giue vs warning and leasure to prepare our selues for that important reckning and is but as an other messenger from God to vs and as a Ionas to the Niniuites to stirre vs vp to repentance whilst tyme and oportunity is granted Secondly call to minde the great and manie sufferings of other people and you will easily conceiue how verie fauorably God hath been to you For which excite your selfe to true gratitude and to embrace his blessed will accepting cheerefully your present paine in parte of satisfaction for your sinne Thirdly remember this most comfortable promise of our blessed Redeemer that as you are partakers of the Passions so shall you be of the consolation 2. Cor. 1. yea it is necessary here first to be crucifi'd with IESVS saith happie Sales before we can be glorifi'd with IESVS in Heauen Take therefore with cheerefull and holy Conformity this vnsauory potion of your present paine which being but so accepted of from the hand of God and tempered with true repentance and firme purpose of amendment it will be an infallible cure of the sinfull maladie in your soule Consider therefore the great aduantage which may be made of these your present sufferings and doe not repine for a little vnsauery taist to receiue with ioy your cure from so louing and skilfull a hand O no let vs much rather and with true Christian courage cry-out with S. Augustin to this our diuine Phisition here cutt here burne spare me not here ô Lord to the end thou maist spare me eternally Finally by each infirmity God warneth vs to make ready for his comming saith S. Greg. and he knocks thereby at our doore to putt vs in minde of our mortality Let vs bid him hartely welcome with Hely for it is our Lord let him freely dispose of vs as he shall please 1. Reg. 3. Yeald all to his diuine pleasure who knowes best what is most for our happinesse for by these good reflexions our infirmities will be both satisfactory meritorious and much more easie also to be suffered Against rash resolutions in hard and doubtfull affaires COunsell is that guift of the holy Ghost which by a supernaturall light directs our vnderstanding to discerne good from euill and in difficult affaires what ought to be done counsail shall keepe the and prudence shall preserue thee that thou maist be deliuered from the euill way saith the holy prouerb c. 2. Our blessed Sauiour that eternall wisdome spent 30. whole yeares in a retyred life at home and 40. dayes more in the desart before he publikely begun to manifest the great worke of our saluation by his preaching and conuersing with men not for anie need he had of so long and deliberate a preparation there vnto but meerely for our example and to teach vs thereby to vse more wary circumspection who are by nature so inconsiderate subiect to erre by too much leuity of spirit precipitation in the actions of our life wherein they being difficult and of importance we ought euer to consult with some wise experienced person before we finally
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
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
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