Prince as that wee could not bee vnderstood so much more sinfull irreuerence it is to speake with the King of Heauen in hudling out so fast our words in Prayer as that euen wee our selues should not know that which we so mutter to Almighty God Now concerning the interiour conditions required for holy prayer true faith being first supposed without which the Apostle tells vs that it is impossible to please God Heb. 11. the next necessary condition and required also by saint Paul is Charity without which euen Faith it-selfe he saith would nothing auaile him Cor. 13. and for want of which vertue both the Prayers and Sacrifices of wicked Cain were vtterly rejected because he made his offering with a hart full of rancor enuie against Abel his innocent brother And therefore if going to make our prayer and oblation vnto God wee finde in our hart any grudge or breach of Charity towards our neighbour our Sauiour himselfe expresly commands vs to lay downe our offering and hauing first made our peace and reconcilement then to bring our offering and not before Math 5. The second interiour condition is by purity of intention to seeke the true end of prayer without which it would be vaine and fruitlesse now the true and pure end of all good prayer is humbly to craue thereby a light from God to vnderstand his holy will and grace to performe the same as also increase in his loue and aduancement in vertue a true conformity to his blessed will with a reall contempt and abnegation of our-selues not seeking our owne sensible gust or spirituall consolation but renouncing all curiosity of spirit and self loue to seeke onely and purely Gods glory and not our owne satisfaction by Prayer for in that we seeke not God so much as ourselues and our owne interest and therefore no maruaile if we finde him not A third condition yet required for holy prayer is the vertue of Mortification for such is the great connexion of these two vertues as the one is neuer to be found in any eminentdegree or perfection without the other the reason thereof is cleare for if the hart be possessed wth vaine or sensuall delights it is not capable of true spirituall and heauenly contents and therefore it is that we finde so few endued with this holy vertue of prayer because there are so few who are truly mortified for who hath obtained the vertue of mortification will soone gett the vertue of prayer the first disposing vs vnto the second for since wee cannot liue in this world without affection to some content or other therefore it is that if we hate and depriue our selues of these wordly contents we shall easily seeke out diuine and heauenly comforts by the meanes of holy praier which doth necessarily require Attention the third condition without which our praier would be but plaine hypocrisie and by voluntary distraction it would become vice and much rather prouoke Gods anger against vs then appease his wrath for God being a spirit in spirit we must adore him saith saint Iohn 4. and therefore only lipp-prayer without the hart according to saint Isidore is no prayer at all Prayer being as saint Iohn Damascen defines it an eleuation of the hart to God without which they are most iustly reproached by the holy Ghost who praise God with their lips but haue their harts farr from him Prayer being without attention but as the shell without fruit which as it would bee rigthly offensiue to present to a mortall Prince with much more reason a farr greater crime it is to present our prayer to God without attention which is as the shell without the kernell or as the body without a soule yea meere verbal Prayer without attention of the minde is but a corporall action and no prayer at all which requires an eleuation of the hart with pious affection and attention of the soul Prayer finally is properly called a vertue of Religion and consists not only in the corporeall or materiall faculty of the body but chiefly in the powers of the soule and in the spirituall actions thereof which must be interiour and truly spirituall for otherwise it could be no true worship of God and by consequence no act of the vertue of Religion it not proceeding from the interiour operation of the soule by which God must be worshiped as saint Iohn hath told vs. c. 4. It is also here to be noted that prayer is not the end but rather the meanes vnto perfection and therefore that our prayer may be profitable we must raise vp thereby some pious affections and produce from thence good purposes and resolutions for the actual exercise of some determinate vertue or for auoyding some particular vice for some certaine good act to the glory of God or to amende some particular imperfection or finally to practise some vertuous act of mortification for the loue of God and the like for in this consists the true profit of prayer and by so praying it will be both holy and good be it neuer so insipid or drye yea it will be both pleasing to God and verie profitable to our soules though wholy past ouer with what inuoluntary and troublesome distractions soeuer The fourth condition and the principall whereby to make our prayer efficacious to obtaine what we aske and by which both it and all our other actions ought to be regulated is to present it in the name of IESVS-CHRIST as S. Paul recommends to vs Colos 3. Vvhatsoeuer ye doe saith he either by word or by deed doe it all in the name of IESVS-CHRIST And he himselfe also assures vs that all which we aske of his Father we shall obtaine it vndoubtedly prouided we demaunde it in the name of his deare Sonne IESVS Io. 14.15 and 16. that is in his spirit and with such dispositions and intentions in our prayer as he gaue vs example in this world to doe And therefore to this end vnite your prayers vnto his performe them in true loue charity humilitie puritie feruour and attention the best you can and in all those other dispositions and holy intentions wherewith our louing Redeemer was accustomed to pray vnto his Heauenly Father whil'st hee was here amongst vs vpon Earth The fifth condition is to place our selues in Gods presence with profound humilitie and a contrite hart for all our sinnes ackowledging our owne great vnworthiness to appeare in his sight or to be heard by him as not being able of our selues to haue the least good thought nor performe the least gratefull act to God but relying wholy vpon the sacred merits of IESVS-CHRIST in which humble assurance we may demand of his Eternall Father a supply of all our necessities both spirituall and temporall together with all other celestiall graces for his sake The sixt condition required for true fruitfull prayer is an humble confidence with constant perseuerance and true fidelity in this diuine exercise for God requireth it
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
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
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
assured by that infallible verity of diuine Faith of the reall and substantiall presence both of the diuinity and humanity of IESVS-CHRIST true God and man accompanied with all the diuine Attributes belonging vnto the infinit Maiesty of our heauenly eternall and Almighty God Secondly we ought there to behaue our selues with all exteriour reuerence and verie carefully to auoyde all needlesse words and lookes still keeping the eyes of our soule firmely fixed vpon the Altar and our mindes wholy busied with deuout attention vnto these most sacred Mysteries of the life and death of IESVS-CHRIST which in that dreadfull sacrifice are so verie liuely there represented vnto vs and to this verie end it was instituted by him For as often as you shall eate this bread and drink the chalice you shall shew the death of our Lord vntill he come 1. Cor. 11. A Prayer to be saide at the beginning of the Masse DEate IESVS my most mercifull Redeemer who dayly to renew in vs both the happie fruit and memory of thy most bitter death and Passion didst institute this holy sacrifice of the Masse vouchsafe I beseech thee that I may not only by my presence assist thereat but also partake of those diuine Mysteries wherein thou art the vnspotted lambe and gratefull victime offered for the sinnes of the world And grant I befeech thee that I may with a true repentant hart and attentiue reuerence so assist at this great Mystery of thy diuine power wisdome and goodnesse that I may effectually participate of the self-same gratefull sacrifice as it was offered by thee in that bloody forme vpon the Crosse for the Redemption of the world to thy Eternall Father for this is the infinit treasure wherein only I confide and the inestimable price which I offer in expiation of all my grieuous sinnes and vnder this shelter of thy sacred merits only it is that I dare presume to present my selfe before thee as a poore captiue slaue redeemed with the price of thy most precious blood who liuest and raignest with the Father and the Holy Ghost world without end Amen What we are to consider at the Priests descending to the foote of the Altar and makeing a low reuerence there A Declaration of the Mystery THe Priest being ascended to the Altar and hauing placed there the Chalice and opened the booke he immediately descends againe to the lower step to signifie that though by the happie state of our first creation we had been vnited to God in Adam by the holy vnion of his grace yet we were soone separated from him by sinne which in our verie conception we all contract and are cast downe to the lowest degree of abiection and become obiects of the wrath of God as the Priest at the lowest step of the Altar by his bowing with profound reuerence represents to vs. Here in the true spirit of humiliation make this your petition as followeth The Petition O Most infinitly good and mercifull God who to preserue thy trayterous rebellious and vngratefull seruant from eternall punishment didst condemne thy only deare sonne to a reproachfull death vpon the Crosse vouchsafe I beseech thee to interpose his most sacred death and Passion betwixt my sinfull soule and thy most dreadfull iudgement both now and in the houre of my death Amen What is signified by the Priests makeing the signe of the Crosse when he beginnes the Introibo The Declaration THe Priest erecting himselfe againe makes the signe of the holy Crosse in the name of the blessed Trinity humbly acknowledging that by the bitter death Passion of our souueraine Lord vpō the Crosse we are redeemed raised vp againe to the happie state of reconciliation and to the right of our heauenly inheritance in humble and assured hope whereof the Priest proceedes saying with the Royall Prophet I will appreach to the Altar of my God to the God who much reioyceth me c. Psal 45. Here disposing your hart to gratitude and humble confusion say The petition MY most gracious Lord IESVS how often by separating my selfe from thee by grieuous sinne had I been cast into the lowest Hell had not thy infinitt goodnesse and great mercy reserued me to rise by holy penance and to make my happie peace againe with thee Grant me the sense of true gratitude and thy holy grace so truly to detest all sinne as I may much rather choose to dye then by anie deliberate consent to offend thee greuously anie more Amen What is signified by the Confiteor The Declaration A Tributing here all good vnto God and nothing but sinne with the iust confufion and punishment thereof vnto our selues the Priest makes profound reuerence and from a contrite and humble hart he vtters the publike and generall Confession of his sinnes committed by thought word or deed which the people with like contrition accompanying the clerke are also to say Knock here your breast with the contrite and humble Publican of the Gospel saying The petition GOd be mercifull to me a most wretched sinner Grant me I beseech thee true repētāce that being purified thereby from sinne I may become more gratefull to offer vp to thee this holy sacrifice both for the liuing and dead What is signified by the following verses vntill the Priest ascends vp to the Altar and kisseth it The Declaration THis humble confession thus mutually made both by the Priest and people they now likewise encourage each other in the aboundant mercy of so great a God by these confortable ensueing verses of the Psal 86. O God thou being reconciled to me wilt giue me life and thy people will reioyce in thee Shew fourth to vs o Lord thy mercy giue vs thy saluation O Lord heare my prayer and let my crye come vnto thee c. And soe the Priest ascending to the Altar kisseth it in testimonie of our happie reconciliation with God by the Incarnation of his only sonne IESVS-CHRIST in whom we are also tobe vnited by perfect charity to our neighbour all the world The petition LOrd IESVS who in thy infinite loue didst shed thy most precious blood to reconcile vs vngratefull sinners to thy Eternall Fathers peace vouchsafe that we may liue and dye in that blessed triple peace first with thee by holy grace secondly with our selues by the enioyment of a good conscience and thirdly with our neighbour by imitation and in honour and hommage of thy diuine and infinite Charity Amen At the Introite and Kyries The Declaration THe Introite puts vs in mind of the great desires which the holy Fathers and Patriarches had of their Redeemers comming And the Kyries of their earnest cryes for his speedy approach With whome we must ioyne our harty desires to the Blessed Trinity for his speedy comming by grace into our soules whereby to be fortified against our three ghostly enemies the world the flesh and the Diuell And to this purpose say The petition COme Lord IESVS come prepare an Altar in my
species a holy sacrifice to God the Father and shewes it to the people to be adored putting vs in minde how our blessed Sauiour was lifted vp vpon the Crosse for our Redemption And by the eleuation of the Chalice is represented to vs the effusion of his most precious blood flowing from his sacred wounds vpon the Crosse The Eleuation of these two seuerall and separated species is a continuall memoriall of CHRISTS holy Passion and of that dolorous separation of his most sacred body and soule vpon Mount Caluary For all which we must offer vp to God the Father with firme Faith this great sacrifice and holy Passion of his onely begotten sonne in satisfaction for our owne finnes and for the sinnes of all others both liuing and dead it being after consecration one of the most essentiall partes of this diuine seruice and signifies that holy oblation wherein IESVS-CHRIST offred himselfe to his Eternall Father vpon the Altar of the Crosse in expiation of our sinnes Here salute the body of our Lord IESVS-CHRIST at the Eleuation of the holy Host saying The Petition HAile ô true body borne of the Virgin Mary which truly suffered and was really offered vpon the Crosse for man and from whose pearced side flowed water and blood Vouchsafe to be receiued by me at the houre of my death ô most mercifull IESV sonne of the liuing God haue mercy on me At the Eleuation of the Chalice The petition HAile o most precious blood flowing from the side of my Lord IESVS-CHRIST wash away the foule and sinfull staines of all my past and present offenses cleanse sanctifie and prepare my soule to thy eternall Blisse Amen Of the three Crosses made vpon the sacred Host immediately after the Eleuation THese Crosses made vpon the consecrated species immediately after the Eleuation represent to vs the manner in particular how that most sacred Host was immolated vpon the Crosse for our Redemption whereof we are put in minde by the frequent makeing of the holy Crosse At the second Memento The Declaration BY this second Memento we are aduertised that whilst the body of our B. Sauiour remayned in the graue his soule descended into Hell a place in the Earth called Lymbus Patrum to deliuer the soules of the Fathers who had long expected their happie enlargement from thence Forget not here your dearest freinds deceased And say The petition LOrd IESVS as thou vouchsafest to reioyce the long thirsting Fathers in Limbo by the diuine visit which thy most glorious soule made them there so now extend I beseech thee those infinit merits of thy most sacred Passion towards the solace also of those thy poore suffering creatures in Purgatory there crying for helpe but especially haue mercy I beseech thee vpon my dearest freinds kindred and benefactors and in particular vpon N. N. and vpon all those for whom I haue most obligation to pray transferre them speedily from those tormenting flames to thy celestiall Beatitude there to enioy loue and praise thee for all Eternity Amen At nobis quoque Peccatoribus The Declaration THe Priest somewhat raising his voyce and knocking his breast at nobis quoque peccatoribus represents to vs the repentance of these Iewes who had been accessary to the cruell death of the sonne of God together with the good Centurion who at this dolorous Passion perceiuing so many great and wonderous signes of his diuinity mooued with sorrow admiration he strucke his breast and verie boldly cryed out before all those enraged enemies truly this was the sonne of God Math. 27. Dispose now your hart to Contrition and to true compassion saying The petition O Stony and most obdurate hart so little sensible of those sharpe sufferings of my Lord Sauiour for my most wicked sinne O touch it Lord IESV with true remorse that in the sense and fealing of thy loue on the one side and of the horrour and detestation of my offending thee on the other I may in the humble spirit of that repentant Publican and from the bottome of my hart cry out to thee Lord be mercifull to me a most wretched sinner Luke 18. I haue sinned Lord and I detest my sinne as the vnhappie cause of all thy dolorous and most grieuous sufferings but thou ô IESV the sonne of Dauid haue mercy on me Amen Marke 10. The reason why the Priest makes here againe three Crosses ouer the Host and Chalice when he saith cum ipso †in ipso †per ipsum †The Declaration IT is to signifie that this sacrifice is auaileable for three seuerall sorts of persons for those in Heauen to an increase of their glory for those in Purgatory to releeue their sufferings and for those vpon Earth for an encrease of grace and remission of their sinnes At omnis honor gloria The Declaration THe Priest eleuating the Holy Host chalice together a little from the Altar at Omnis honor gloria and then immediately deposing them againe vpon the corporall and couering the chalice with the Pall represents to vs the takeing of our blessed Sauiours body from the Crosse which being most reuerently wrapped in a pure cleane linnen sheete signified by the corporall was placed in the sepulcher by those deuout persons Ioseph and Nicodemus Here crauing true purity both of hart and soule say with pious affection The petition GRant me deare IESV I beseech thee in all my thoughts and deeds true purity of hart from all sinfull affection whereby my soule may become a pleasing sepulcher to receiue thy precious body blood together with thy heauenly grace to strengten in me the vertue of true humility whereby to mortifie what euer may be displeasing to thy heauenly Maiesty Amen At the little Preface before the Pater noster The Declaration BY this short Preface the Priest in true Humility of hart acknowledges his owne great vnworthines that he would not pre sume to call God his Father were he not expresly commanded by IESVS-CHRIST in this his owne Prayer of the Pater noster which he here saith at the holy sacrifice of the Masse to put vs in minde of those deuout and feruent prayers which the blessed Virgin the Apostles and the holy wo men made during the tyme that our soueraine Redeemer remayned in the sepulcher Here we must vnite our prayers together with those of the a fore-named Saints and with the whole militant Church saying The petition LOrd grant me grace I beseech thee that I may rise from the loathsome sepulcher of my former ill custome of sinne to a new vertuous life whereby I may be led to the happie fruition of thy beatificall vision there to adore and praise thee togeather with thy heauenly Father in vnion of the Holy Ghost and with the blessed companie of all thy celestiall spirits in Eternall Beatitude Amen What is meant by the Priests deuiding the Consecrated Host The Declaration THe Priest deuides the holy Host to signifie the separation of the
heretikes that they may be speedily conuerted from there sinne frō all impiety to a true vertuous life in the profession obseruatiō of thy most holy law And here once more ô most louing powerfull God we doe earnestly implore the speedy conuersion of our owne most deplorable country IESV grāt it for thy most bitter Passiōs sake O glorious Queene of Heauen and gracious Mother of God England for its peculiar deuotion towards thee was once iustly called thy Dowrie O interpose thy powerfull intercession most sacred Virgin to obtaine that thy due right and it s long lost greatest happinesse At the Post-Communion The Declaration THe Post-Communion signifies to vs the songs of eternall ioy made by the heauenly Choristers for the glorious Tryumph of our Sauiour ouer death Here send fourth from a gratefull hart your feruent eiaculation also of ioy and with an humble desire preferr The petition GRant vs efficacious grace o Lord so to conquer sinne in this world that we may enioy a victorious crowne of euerlasting glory in the other Amen At the next Dominus vobiscum The Declaration THis Dominus vobiscum signifies to vs that though our Blessed Sauiour be corporally ascended into Heauen yet by his faithfull promisse we are assured of the continuance of his most true and reall presence with his beloued spouse the holy Church sacramentally in the blessed Eucharist euen to the end of the world Math. 28.20 For which in gratefull thankefullnes say The petition IRender thee most humble thankes ô deare Redeemer IESV for all the gracious visits which thou hast pleased of thy meere goodnesse to make to my poore sinfull soule in this diuine Sacrament of thy most precious body and blood I most humbly craue thy heauenly grace so to adorne it with Charity with Humility with Patience and with such feruent deuotion against my next Communion as that it may thereby be made a gratefull guest at thy diuine banquet Amen At the latter Collect. The Declaration AT this last prayer or collect we must giue humble and harty thankes to the glorious Trinity for the innumerable great benefitts which we haue receiued and most particularly for hauing vouchsafed to make vs partakers of this diuine sacrifice whereby are most graciously applyed vnto vs all the merits of the life death and bitter Passion of IESVS-CHRIST if by sinne or want of due disposition we our selues be not the hinderance thereof which to auoyde begg humbly his grace and say with a religious hart The petition O Almighty and mercifull Father vouchsafe me grace that in due gratitude for all thy innumerable benefitts I may neuer by deliberate consent offend thee anie more Let this propitious sacrifice of the most precious body and blood of my deare Redeemer both obtayne pardon for what is past and so strenghten me hereafter that what on my part hath been truly purposed for thy honour may be faithfully accomplished to my owne soules health through the same Lord IESVS-CHRIST thy beloued Sonne who liueth with thee in vnity of the Holy Ghost world without end Amen At the last Dominus vobiscum The Declaration THis last Dominus vobiscum puts vs in minde of the dreadfull sound of the last trumpet when our soueraine Lord shall came in the end of the world to iudge both the quick and the dead by a finall sentence for all Eternity The petition GRant me Lord IESV I beseech thee with that blessed Saint and Doctor of the Church holy S. Hierome so liuely a feare and cōtinuall a memory of this dreadfull summons to that last iudgment day as by this wholsome feare I now auoyding sinne may not then apprehend that dreadfull iudgmēt Vouchsafe me in all my actions a continuall remembrance of the fower last things whereby I auoyding to offend thee this feare is also taken away At the Ite Missa est The Declaration AFter the conclusion of all these holy Mysteries of the Eternall Sonne of God the Priest turneth towards the people and hauing saluted them with the last Dominus vobiscum he pronounceth the Ite Missa est whereby he puts vs in minde of the most dreadfull sentence which our Lord and soueraigne iudge IESVS-CHRIST shall thunder out against the damned at that last iudgment in those fearefull words of S. Mat. 24. Goe yee cursed into euerlasting fire c. Craue humbly Gods grace to preserue and exempt you from that vnhappy number and say The petition LOrd giue me grace to practise vertue and to auoy de all deadely sinne that only and most vnhappy barr against Beatitude Vouchsafe me deare IESV true finall Repentance that so I may be deliuered from all feare of that dreadfull summons to my last Doome Amen Of the last Benediction The Declaration HEre contrariwise at this last Benediction which immediately follows you must call to minde that other most ioyfull sentence to be pronounced there by the selfesame Iudge vnto all the thrice happie elect Come yee blessed of my Father possesse yee the Kingdome prepared for you from all Eternity c. Math. 24. whereof to be partaker say in the spirit of humble hope and confidence in the sole meritts of IESVS-CHRIST The petition GRant me my most mercifull Redeemer I beseech thee that by thy heauenly grace my life and preparation to this fearefull and generall iudgment may be such as by that sentence of come yee blessed c. I may be called to the right hand with those thy glorious Elect to partake with them of that Beatitude which neuer shall haue end Of S. John his Gospel The Declaration THis holy Gospel recompts to vs the eternall birth of the diuine word that second Person of the most Blessed Trinity together with the highest and most secret Mysteries of his Diuinity shewing also to vs that in consequence of that forementioned Benediction we are to enter into his heauenly Paradise there to know blesse and enioy those sacred and all beatiyfing Mysteries for euer and euer to which ardently aspiring you may say The petition O Most louing and mercifull Redeemer I finally beseech thee as well for all here present as also for all those in particular for whom I haue promissed am most obliged to pray that by the beatificall vision of thy Diuinity and by the most glorious sight of thy blessed Humanity both so plainly mentioned tovs in that aforesaid diuine Gospel of S. Iohn we may in that Celestiall Hierusalem and in the companie of all those heauenly spirits and happie Elect praise adore and glorifie that most sacred Trinity three diuine Persons and one onely God for all Eternity Amen Here ends this present Exercise vpon the holy Masse which if perchaunce it may seeme too prolix for the practise of diuers persons I shall here add a much more easy and compendious manner of assisting at this holy sacrifice and more suteable perchaunce to their deuotion then is the other way for the more learned sorte Choose therefore deare Cath.
other way haue so manie glorious Martyrs Confessors and Virgins obtayned their immortall crowne of Blisse but by conqueringe sloathfull sensuality in the common combat against flesh and blood whereby this dangerous enemie Spirituall sloath and indeuotion being ouercome Gods holy will commands and our corrupt nature is sweetly subdued and then takes pleasure to obey Hitherto hauing in first place proposed Gods diuine Presence true purity of intention as the two eyes whereby to direct all our actions to their happie end the next was how we ought to regulate all our actions from our rising vntill that we goe to bedd after which I shewed how God was to be honoured by Prayer by sacrifice and by the practise of other principall vertues and lastly by the right obseruance of the Sabboth other festiuall fasting dayes It therefore now remaynes that the next Rule should be to regulate both in generall and particular our Conuersation which is so ouer spreeding a tree as it extendes vnto all the rest of our actions by the multiplicity of its seuerall branches whereof some being superfluous others defectiue and manie verie hurtfull and vicious therefore a particular instruction is here necessary to teach vs how rightly to rule and cultiuate this vnruly plant which by Gods helping grace shall be by THE SIXT RVLE Regulating our Conuersation as well in generall as in particular and recommending to vs what is laudable therein and disswading from what is vicious MAN being by nature a sociable creature must needs be pleased with conuersation and society God hauing giuen him vnderstanding to learne and interiourly to conceiue as also speach exteriourly to communicate the same vnto others and therefore we see that he hath not imparted to all men equally the same perfections talents but some to one some to an other to the end that by a mutuall communication they might help one an other as he also sheweth by the very fruits of the earth which are differently produced according to the seuerall Clymats of the world that by a mutuall exchange as need should require Men might be forced to vnderstand the dependance which one hath of the other and thereby be induced to mutuall loue and assistance Conuersation therefore being ordayned by God as naturall to man the right vse of it is both necessary and verie laudable and only the abuse thereof to be auoyded which being the taske here vndertaken by this present Rule let vs examine wherein it is most subiect to faile and endeauour to apply some good remedy therevnto For which I can conceiue no better way then first briefly to declare what is required for a true laudable Conuersation Then secondly to shew how it may be obtayned and lastly to make appeare in particular wherein it is both sinfull and vicious What conditions are required for a laudable and true Christian Conuersation COnuerse yee worthy of the Gospel of CHRIST saith the Apostle Phil. 1. our Conuersation must be answerable vnto the spirit and Gospel of IESVS-CHRIST that is holy humble mild pure affecting eternall things and despising temporall ayming at the Imitation of our most perfect and holy originall the Incarnate Sonne of God who being our forme and true model our Conuersation ought to be drawne thereby as coppies in imitation of his the best we can Our Conuersation saith holy Sales must be modest without affectation free without austerity sweet and pleasant without ostentation gentle without contradiction except to good purpose and with great modesty Finally it must be sweet modest and milde in words and behaueour auoyding all vehemency and choler sharpnesse bitternesse vanity insolency and rudenesse which may be displeasing or troublesome to anie as also all immodest or vnseemely discourse all imperious gestes and tone of commande must be auoyded they being offensiue to others in companie as is also all melancholy or distastfull sadnesse we must vse affable and courteous carriage towards all yeelding and accommodating our selues vnto others saith S Ambros with moderation in commande with affability in discourse with respect and ciuility in words with patience in harkning without interrupting with modesty and good grace and with a cheerefull countenance All which hath incredible power to draw and gaine the harts and loue of men for sweetnesse good grace ciuill affability are as the flowers of a true vertuous Conuersation and they set it out with so pleasing a luster and produce so great fruit of edification thereby as it is most admirable to be reade of S. Lucian that blessed Martyr whose winning and attractiue power was so verie great in his outward modesty comely comportment and good grace in his conuersation as the verie sight thereof had force to mooue the persecuting Pagans to embrace the Christian Faith Maximian the cruell Tyrant who put him to death vnderstanding with great admiration what had hapned he desired out of vaine curiosity to behold the man but fearing too much influence of so powerfull an obiect to conquer his malice and to commande his affection to the Cath. Faith he caused a curtin to be drawne that lookeing confidently through the same he might satiate himselfe with the aspect of that blessed Man as you may reade at large in Surius Ianuary the 17. You behold in this comely mirrour of true modesty it 's power in Conuersation to gaine the harts of all people how gratefull it is to God and his Angells and how much it is honoured by men as may well also appeare in what we reade of S. Bernard who by his example of this vertue had brought his Religious to so perfect imitation as Pope Eugenius and his Cardinals comming to Claraualle they could not abstayne from powring out manie teares of consolation to behold the verie exteriour carriage and so edifying a comportment amongst his religious brethren In summe true Christian and laudable Conuersation is a meane betwixt two extreames neither inclining to the one of a meere secular iollity nor yet bending to the other of an imprudent austerity but rather as best becomes the testimonie of a good conscience and a true Christian and modest liberty it must consist in the meane of a sweet well-pleasing and humble modestie well tempered with a cheerefull countenance with affability of speach alwayes willing and readie to doe what good we can for anie for the verie manner of doing a good-turne is frequently of much more power to gaine loue then is the thing it felfe which is done And to conclude true perfect and right Christian conuersation must be answerable to the notion which is giuen by S. Paul by being an example to the faithfull in our speach and comportment in Charity in faith and in Chastity 2. Tim. 4. with edification to all but chiefly to the enemies of the holy Cath. Church hauing your Conuersation good amongst the gentils saith S. Peter an example in good workes addeth S. Paul in integrity irreprehensible that he who is on the contrary part