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.
would frustrate all our former paines And therefore to preuent the danger of so great an euill the best expedient which I can recommende to you is a carefull obseruance of these former Rules it being manifest that the most assured way to dye well is to liue well yea the one is but the Eccho of the other and much folly it would be to hope for a happy death and yet to fly a good life whereof the other depends Many will say with Balaam ô let me dye the death of the Iust and be may end like vnto theirs Numb 23. But they ought rather to say ô let me liue the life of the Iust that my end maybe like vnto theires He liueth well who spendes his life in learning to dye well who learnes not this is truly ignorant though for all the rest he be as wise as Plato or as learned as was Aristotle who vpon the point to dye cry'd out I entred into this world in pouerty I liued therein with misery and finally I dye in ignorance of that he ment which most imported him to know for he had not learn'd the art of dying well wherein the only true wisdome and knowledge doth consist This happy and most needfull Art is best learned by dying first in minde to the world before we can liue rightly to God yea we must dye verie often in minde to dye once truly well This was the practise of holy S. Augustin when he said let me dye to the end I may not dye he meanes that by often conceiuing himselfe as a dying man to make familiar by frequent practise in the tyme of health the exercises of those necessary acts which are to be vsed at the tyme of our death for who learnes not in tyme of health to practise the holy acts of vertue and to resist the temptations most incident in that dangerous extremity how shall he doe it well at his death when the battaile will be more furious and he much weaker to resist yea by paine and other impediments in tyme of sicknesse and cheefly when neere to our end we are manie wayes hindred from performing the duty which we then ought to render vnto God And therefore it greatly imports vs so to practise them in tyme of health as if we were then actually at the verie point of our death which being seriously and frequently performed it will produce a true contempt of the world and a holy disingagement from the creatures thereof and will also make the practise of those acts much more easie to vs at the tyme of our death This holy Exercise may best be made by way of these eight ensuing Meditations which you may take for the subiect of a spirituall Retreate for so manie dayes or for halfe the tyme as occasion and your spirituall Director shall best aduise you And for the methode of your Meditations you may vse the same which I formerly mentioned in B Sales Part. 2. chap. 2. in his Introduction to a deuout life The substance of this exercise I haue collected partly out of the R. F. Eude a Missionary Priest and a most pious Author the which I earnestly yet once againe recommend and verie heartely exhort you to make vse thereof once a yeare at the least And if your occasions will so permitt no tyme is more proper for it then the holy weeke The first Meditation Of submission and Conformity to Gods diuine will concerning our death The Preparation 1. Place your selfe in the Presence of God 2. Beseech him to inspire you with his grace 3. And which serues as a generall aduise for this and all the ensueing Meditations you must endeuour so to behaue your selfe therein as if they were to be your last And therefore labour to procure such interiour affections in your soule as ought to be wished were you assured to dye that present day Considerations FIrst here consider your selfe as present before your Soueraigne Iudge pronouncing that iust sentence of death against you in those words to Adam Gen. 1. and in him against all other men dust thou art and into dust thou shalt returne 2. With what infinit loue and profound humility IESVS-CHRIST that innocent and immaculate lambe did accept from wicked Pilate that cruell sentence of a reproachfull death vpon the Crosse thereby to satisfye the iustice of his Eternall Father for our offences In due honour and homage wherevnto we must cheerefully submit our selues to the iust sentence of death acknowledging that our greeuous sinnes most iustly deserues it Affections and Resolutions O Diuine and louing Iesv who being the source and fountaine of all true life yet didst-vouchsafe to dye so painfull a death for me in humble and gratefull acknowledgment thereof I accept from this instant with a willing heart that suffering state which thy diuine will hath ordayned me in adoration of thy sacred sufferings as also in honour and vnion of that thy naked pouerty and being so forsaken vpon the Crosse I here now render my selfe to what want or misery soeuer thy heauenly iustice and holy pleasure hast ordayned for me be it by persecution by calumny scorne confusion or by anie other iniury or sufferance from anie creature whatsoeuer all which I humbly accept in expiation of my sinne yeald my selfe most willingly to suffer all paines and infirmities by thy diuine will allotted me my agonies and death it selfe All which and what else soeuer they be I accept thereof in honour vnion and adoration of thy most dolorous death and cruell torments for which the Prophet Esa so iustly hath called thee a Man of sorrowes cap. 53. and I most entirely submit my selfe to dye in true conformity to thy holy will be it without the comfort of my friends or senses that I dye this yeare or this day this houre or moment where or in what manner thy diuine Prouidence shall ordayne vouchsafe but o Lord that my desire may euer be thy will be done and that my heart accompanie it with true contrition and perseuerance in thy grace This grant me deare IESV for thy bitter Passion sake and then let death assault me in bed or in the field by lingering paine or by suddaine accident be it naturall or violent honorable orignominious be it but thy blessed pleasure and welcome yea Father for so hath it well pleased thee Luke 10. Grant Lord IESV I beseech thee that as thou vouchsafest to dye for the loue of me so I may both liue and dye purely for the loue of thee and that neither liuing nor dying I may euer anie more offend thee But that finally I may breath fourth my soule in cheerefull conformity to that most holy obedience wherewith thou didst render thy blessed spirit vpon the Crosse into thy Fathers hands O glorious Trinity I wholy abandon my selfe vnto thy heauenly will vouchsafe to dispose of me both in tyme and Eternity to thy owne greater honour and glory The Conclusion 1. Giue God thankes for
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
species a holy sacrifice to God the Father and shewes it to the people to be adored putting vs in minde how our blessed Sauiour was lifted vp vpon the Crosse for our Redemption And by the eleuation of the Chalice is represented to vs the effusion of his most precious blood flowing from his sacred wounds vpon the Crosse The Eleuation of these two seuerall and separated species is a continuall memoriall of CHRISTS holy Passion and of that dolorous separation of his most sacred body and soule vpon Mount Caluary For all which we must offer vp to God the Father with firme Faith this great sacrifice and holy Passion of his onely begotten sonne in satisfaction for our owne finnes and for the sinnes of all others both liuing and dead it being after consecration one of the most essentiall partes of this diuine seruice and signifies that holy oblation wherein IESVS-CHRIST offred himselfe to his Eternall Father vpon the Altar of the Crosse in expiation of our sinnes Here salute the body of our Lord IESVS-CHRIST at the Eleuation of the holy Host saying The Petition HAile ô true body borne of the Virgin Mary which truly suffered and was really offered vpon the Crosse for man and from whose pearced side flowed water and blood Vouchsafe to be receiued by me at the houre of my death ô most mercifull IESV sonne of the liuing God haue mercy on me At the Eleuation of the Chalice The petition HAile o most precious blood flowing from the side of my Lord IESVS-CHRIST wash away the foule and sinfull staines of all my past and present offenses cleanse sanctifie and prepare my soule to thy eternall Blisse Amen Of the three Crosses made vpon the sacred Host immediately after the Eleuation THese Crosses made vpon the consecrated species immediately after the Eleuation represent to vs the manner in particular how that most sacred Host was immolated vpon the Crosse for our Redemption whereof we are put in minde by the frequent makeing of the holy Crosse At the second Memento The Declaration BY this second Memento we are aduertised that whilst the body of our B. Sauiour remayned in the graue his soule descended into Hell a place in the Earth called Lymbus Patrum to deliuer the soules of the Fathers who had long expected their happie enlargement from thence Forget not here your dearest freinds deceased And say The petition LOrd IESVS as thou vouchsafest to reioyce the long thirsting Fathers in Limbo by the diuine visit which thy most glorious soule made them there so now extend I beseech thee those infinit merits of thy most sacred Passion towards the solace also of those thy poore suffering creatures in Purgatory there crying for helpe but especially haue mercy I beseech thee vpon my dearest freinds kindred and benefactors and in particular vpon N. N. and vpon all those for whom I haue most obligation to pray transferre them speedily from those tormenting flames to thy celestiall Beatitude there to enioy loue and praise thee for all Eternity Amen At nobis quoque Peccatoribus The Declaration THe Priest somewhat raising his voyce and knocking his breast at nobis quoque peccatoribus represents to vs the repentance of these Iewes who had been accessary to the cruell death of the sonne of God together with the good Centurion who at this dolorous Passion perceiuing so many great and wonderous signes of his diuinity mooued with sorrow admiration he strucke his breast and verie boldly cryed out before all those enraged enemies truly this was the sonne of God Math. 27. Dispose now your hart to Contrition and to true compassion saying The petition O Stony and most obdurate hart so little sensible of those sharpe sufferings of my Lord Sauiour for my most wicked sinne O touch it Lord IESV with true remorse that in the sense and fealing of thy loue on the one side and of the horrour and detestation of my offending thee on the other I may in the humble spirit of that repentant Publican and from the bottome of my hart cry out to thee Lord be mercifull to me a most wretched sinner Luke 18. I haue sinned Lord and I detest my sinne as the vnhappie cause of all thy dolorous and most grieuous sufferings but thou ô IESV the sonne of Dauid haue mercy on me Amen Marke 10. The reason why the Priest makes here againe three Crosses ouer the Host and Chalice when he saith cum ipso †in ipso †per ipsum †The Declaration IT is to signifie that this sacrifice is auaileable for three seuerall sorts of persons for those in Heauen to an increase of their glory for those in Purgatory to releeue their sufferings and for those vpon Earth for an encrease of grace and remission of their sinnes At omnis honor gloria The Declaration THe Priest eleuating the Holy Host chalice together a little from the Altar at Omnis honor gloria and then immediately deposing them againe vpon the corporall and couering the chalice with the Pall represents to vs the takeing of our blessed Sauiours body from the Crosse which being most reuerently wrapped in a pure cleane linnen sheete signified by the corporall was placed in the sepulcher by those deuout persons Ioseph and Nicodemus Here crauing true purity both of hart and soule say with pious affection The petition GRant me deare IESV I beseech thee in all my thoughts and deeds true purity of hart from all sinfull affection whereby my soule may become a pleasing sepulcher to receiue thy precious body blood together with thy heauenly grace to strengten in me the vertue of true humility whereby to mortifie what euer may be displeasing to thy heauenly Maiesty Amen At the little Preface before the Pater noster The Declaration BY this short Preface the Priest in true Humility of hart acknowledges his owne great vnworthines that he would not pre sume to call God his Father were he not expresly commanded by IESVS-CHRIST in this his owne Prayer of the Pater noster which he here saith at the holy sacrifice of the Masse to put vs in minde of those deuout and feruent prayers which the blessed Virgin the Apostles and the holy wo men made during the tyme that our soueraine Redeemer remayned in the sepulcher Here we must vnite our prayers together with those of the a fore-named Saints and with the whole militant Church saying The petition LOrd grant me grace I beseech thee that I may rise from the loathsome sepulcher of my former ill custome of sinne to a new vertuous life whereby I may be led to the happie fruition of thy beatificall vision there to adore and praise thee togeather with thy heauenly Father in vnion of the Holy Ghost and with the blessed companie of all thy celestiall spirits in Eternall Beatitude Amen What is meant by the Priests deuiding the Consecrated Host The Declaration THe Priest deuides the holy Host to signifie the separation of the
blessed soule of our Sauiour from his sacred body at his death He deuides it into three seuerall parts which signifie the three seuerall states of the Church The first represents to vs the state of the present life which he layes downe vpon the Altar The second signifies Purgatory which he retaynes in his hand From this he breakes a third little part which he puts into the chalice to repre sent to vs the Church triumphant absorpt in the sacred Diuinity as also the reunion of his blessed soule with his body againe after his glorious Resurrection Here make this or some like seruent prayer The petition PErmit not deare Lord and my sweet Sauiour IESVS that cursed sinne may euer separate me from thee but that by true repentance finall perseuerance in thy holy grace I may be vnited to thee in glory for all Eternity Amen What is meant by the three Crosses which are made with the particle of the consecrated Host The Declaration THe three Crosses made with the little part of the holy Host ouer the chalice signifie the three-fould peace which by the grace of CHRISTS sacred Passion is pourchased for all such as by faith and good life triumph ouer their three mortall enemies the world the flesh and the Diuell Craue humbly for his bitter Passions sake that this may be accomplisht in you and for that end with a feruent aspiration say The petition GRant Lord that I may find the testimonie of this most happie triple peace in my soule by the helpe of thy three diuine vertues Faith Hope and Charity accompanied with true Christian Penance and Humility Amen At pax Domini c. The Declaration AT Pax Domini c. which immediately followes we must contemplate our blessed Sauiour now risen againe from death both immortall and glorious as also his appearance to the Blessed Virgin to S. Marie Magdalen and to his Apostles saying Pax vobis Luke 24. Here we must craue true charity and peace for our soules which is the most gratefull disposition and best preparation to receiue worthily the fruits of this most holy Sacrament And therefore in the spirit of diuine loue and true gratitude say The petition O Most milde and meeke IESV in vnion honour and adoration of that infinit loue which induced thee to shed thy most precious blood for thy greatest enemies and to begg pardon for those who were the cruell executioners of thy most bitter death I freely pardon from my hart and most humbly beseech thee also to forgiue whosoeuer haue anie wayes wronged me most humbly also crauing to be pardoned by all such as I may haue anie way offended being ready and truly willing to giue all iust and reasonable satisfaction to them and this purely for thy sweet sake my deare Lord and most mercifull Redeemer At the Agnus Dei c. The Declaration THe Agnus Dei thrice repeated puts vs in minde how our blessed Sauiour that immaculate lambe of God reconciled vs to his Eternall Father and to the holy Trinity by his most sacred death pourchasing thereby for vs the meanes to make our happy peace with him for all our offenses past present to come Which blessed peace the Priest communicates to the people he hauing first by a particular prayer craued it and by kissing the Altar receiued it of IESVS-CHRIST whom the Altar represents and then giues it to the Clerke to be communicated to all the rest to recommend thereby true charity peace and concorde to all Christian people as being the Disciples of IESVS-CHRIST and true members of the self-same mysticall body whereof he is the diuine and supreame head Here stirr vp true detestation of sinne and a firme purpose to auoyde it saying The petition O Lambe of God which takest away the sinnes of the world vouchsafe I beseech thee that no wicked sinne may euer breake the happie peace betwixt my soule and thee nor hinder the fruit of thy grace which I may hope to receiue by the neare approaching and most holy communion of thy true precious body and blood that sacred feast wherein CHRIST is receiued the memory of his Passion is renewed the soule is replenished with grace a pledge is giuen vs of future glory which we expect to enioy as sheepe of the fould of this holy lambe in vnion with all his blessed saints and glorious Angels in all Eternitie Amen At Domine non sum dignus and the Communion The Declaration THe Priest thus prepared receiueth the holy Communion auowing his great vnworthinesse and in token of a contrite hart knocking his breast thrice he saith as often with the humble Centurion Domine non sum dignus c. Math. 8. And then with all reuerence he receiues this diuine refection and consummates the sacrifice representing to vs thereby the death and Passion of IESVS-CHRIST For as often as you shall eate this bread and drinke this chalice you shall shew the death of our Lord vntill he come Cor. 1.11.26 Here a great subiect is giuen vs of perpetuall gratitude seing that although our blessed Sauiour be ascended into Heauen with triumph and glory he yet remaynes with vs in this holy Sacrament powring downe vpon vs all spirituall temporall benedictions For which dispose your hart to breath fourth feruent eiaculations of loue and gratitude saying The petition O IESV my most louing Redeemer fountaine of all graces both temporall and eternall communicated to vngratefull man thy fauors to me my deare Sauiour haue been farr beyond all measure I therefore o Lord being so farr vnable to render thee due gratitude inuite all thy creatures both in Heauen and Earth with thy Eternall Father and Holy Ghost thy most sacred Virgin Mother and all the Saints and Angells to praise thee with mee and for mee in all Eternity O let my body and soule and all the powers of them both haue no other employment for euer then to praise admire and loue thee O Eternall Father of IESVS o holy spirit of IESVS o immaculate mother of IESVS o glorious Angels of IESVS o blessed Saints of IESVS o all yee creatures of IESVS blesse and thanke IESVS eternally for me and all the innumerable benefitts which I a most vngratefull sinner haue receiued from the Father and from the Sonne and from the Holy Ghost three Persons and one Eternall God to whom be all praise glory and thankesgiuing both now and for euer Amen At remoouing againe the booke to the other side of the Altar The Declaration BY this remoouing againe the booke to the other side of the Altar we are put in minde of the conuersion of the Iewes in the end of the world when both Iew and Gentil shall make but one true folde vnder one and the same Pastor IESVS-CHRIST for the encreace of whose glory say The petition WE most humbly beseech thee ô heanenly Father by the merits of thy blessed Sonne IESVS to powre downe thy heauenly grace vpon the rebellious harts of all sinners
ceremonies and seruice of the holy Masse whereby they might be plainely informed how significantly we are put in minde by this silence of some principall actioÌ„s of our blessed Sauiour his life as may appeare first by the prayer or secret before the Preface whereby we are put in minde of that prayer which IESVS-CHRIST did thrice repeate in the garden there praying priuately vnto his heauenly Father prostrate vpon the ground in that his bitter agonie of sweating water and blood immediately before he was betrayed by cursed Iudas Luke 22. And as for that other long silence following the Preface both before and after the consecration it represents to vs that admirable prodigious quiet patience of this diuine innocent lambe in all the crâ—ell tormeÌ„ts of his most painefull death and Passion prophesied of him so long before by Esaie 53.7 As a sheepe to slaughter shall he be led as a lambe before his shearer he shall be dumbe and shall not open his mouth This silence also represents to vs the great feare and terrour of his Apostles and Disciples so greatly doubting and staggering in their Faith from that verie tyme of his suffering till the comming of the Holy Ghost during which space they all kept priuate and secret out of sight The Priest praying secretly also at other tymes and with a low voyce puts vs in minde of the seuerall priuate retreates which this our most mercifull Lord and gracious Redeemer IESVS was accustomed to make in solitude separated from all companie frequently spending whole nights in priuate and feruent prayer And therefore you see that silence in this holy sacrifice is not without pious Mystery nor is there anie other ceremonie in the Masse which serues not either for greater solemnity of this most holy sacrifice or to increase the peoples deuotion as will easily appeare to anie who shall but reade the explications of these deuout and holy Mysteries and seriously obserue the same THE FIFTH RVLE FOR THE EXERCISE of certaine select vertues most conducing to Christian perfection wherein are also proposed pious practises for seuerall occasions in the day THE two former Rules instructing vs how to render due honour and homage vnto God both by prayer and by sacrifice it followes for the accomplishment of our Christian duty that the next should teach vs how to pay him the like due tribute by the practise of true vertue For which end you haue in this Rule the seuerall exercises of such choyce vertues as may be conceiued most needfull for a vertuous soule aspiring to perfection But before I speake of anie in particular it is to be supposed that to make a right choyce of the most needfull and profitable vertues for your practise you must first consider wherein it is that you finde your chiefest frailty and weakenesse on the one side and secondly what is your particular state and profession on the other For by this you will easily perceiue what vertue is most needfull for your present condition or by what vice you are chiefly in danger to fall into sinne to the end to oppose it which hauing discouered arme your selfe strongly against that pernicious enemie and bend all your whole force and diligence to the practise of that holy vertue which most opposeth it As for example if you finde that pride Vaine glory or Selfe-loue and esteeme worke strongly to gett possession in your hart oppose them vigorously by the diligent exercise of holy Humility Abiection and Contempt of your selfe If Intemperance assault you repell it by the practise of moderate sobriety and by mortifying all superfluous curiosity in your diet If Choller and angry Passion shall surprise you resist it by Patience and in the spirit of the mildenes and meekenesse of IESVS-CHRIST If finally the dangerous vice of sloath and tediousnes in your deuotions shall begin to fasten vpon your soule call presently to God with much feruour that his holy grace may soone rëen kindle in you the ardent flame of true piety and deuotion but aboue all be sure neuer to let sterility or disgust in your prayer preuaile so farr with you as to omit your vsuall and accustomed deuotions for patience and perseuerance in your fidelity vnto God will not faile to obtayne you a blessing to your ful content and ioy The like you must also obserue in all the rest choosing euer to preferr such vertues as are most conformable to the obligation of your present condition before such as are most agreeable to your owne gust and inclination for our perfection saith the B. Bishop of Geneua consists not in the Exercise of manie actions of Piety but in the well doing of those to which our particular condition most oblidges vs and which best suites with our present and proper calling or office A necessary aduertisement for the true solid and profitable practise of anie vertue which we most desire to obtayne BEfore I proceede to the Exercise of these following select vertues I conceiue it very requisite first here to giue you in generall this necessary aduertisment for the profitable exercise of anie vertue whatsoeuer and for the speedy obtayning of that vertue which we most desire not doubting to assure you that the ill obseruance of this rule is the cause that so manie after long exercise and innumerable acts of such vertues as they most desire to obtayne profit verie little therein or in anie true Christian perfection Now the true reason hereof is this that each vertue hauing its proper spirit which is as the essence nature and as the verie soule or forme which giues life and perfects the action we endeauour not as we ought to frame in our soules for the right practise of that vertue such due dispositions as the spirit of such a vertue requires and without which precedent dispositions the vertue is but meerely superficiall and exteriour Wherefore we ought first to know and well consider with our selues what is the spirit of such a vertue or wherein consists the essence and true nature thereof to the end that we may practise each vertue in its owne proper spirit that is to haue a true interior feeling thereof and that as we exteriorly procure the action of the vertue so we may practise in the interiour of our hart the vertue it selfe without which the exteriour nothing at all auailes this interiour disposition being to all vertuous actions as is the soule to the body and as the roote from which the tree receiueth life and nourishment yea it is as the verie bottome of the soule the origine and life of all Christian and vertuous actions This great truth will yet much more manifestly appeare by considering seriously how small progresse in vertue is made by the only exteriour practise thereof if the interiour disposition be wanting as by this particular example in the vertue of Humility it may sufficiently appeare and it will serue as a Rule for all the rest To obtayne them by practise true
Humility it is first necessary to vnderstand in what that vertue consists to the end that when we would produce the acts thereof we may doe them in the interiour spirit of that vertue and conformably to our knowledge thereof otherwise how should we be able rightly to practise a vertue which we doe not vnderstand or how can we produce the acts thereof with anie feeling or vnderstanding of that vertue which we exercise And to make this cleare in our former example of Humility we must first place our selues in the interiour dispositions of this vertue and so likewise of all the rest at which we ayme Then secondly we must make an esteeme of God aboue all things and thinke most meanely of our selues and euen desire our owne abiection and contempt And this is to lay a true ground and right foundation in our soule whereby in her exercise of the exteriour act of Humility shee stirrs vp in her hart a thought and feeling of true Humility and awakeing in her selfe the dispositions both conuenient and proper to that particular vertue shee accompanies the exteriour act of that vertue with an interiour esteeme and pure desire of true Humility and with a low and base esteeme of herselfe And to performe an act of vertue in this manner is to doe it in the spirit and in the true and right disposition of that vertue which we exercise And therefore whosoeuer aspires to true perfection must labour not only to produce the exteriour acts of that particular vertue at which he aymes but also and principally he must endeuour to roote out of his hart the opposit inclination and euill habite there vnto for little would the exteriour act of Humility auaile if voluntary Pride should remaine at the bottome of the hart And whosoeuer giues almes with a hart possessed with Auarice and obduratenesse he catches only at an empty shadow is deceiued by a meere body without a soule Yea manie falsely conceiue themselues greatly aduanced in vertue by some new punctuality in the obseruance of exteriour practises of piety proposed to themselues who notwithstanding after their long punctuall exercise therein make verie small aduancement in that holy perfection at which they aymed and the reason is manifest and verie plaine because they neglect the interiour and seek not the spirit of that vertue for which they so labour but in vaine and consequently they doe not practise it with the necessary conditions which those vertues doe require All this now finally both experience and reason makes verie manifest for how can we hope to obtayne the vertue of Humility although we practise it by a thousand exteriour acts we neither vnderstanding what it is nor hauing anie interiour feeling thereof but rather quite contrary dispositions to the same It is therefore most necessary to frame in our selues the disposition of that vertue which we exercise and before all things else we must labour to forme our interiour and rightly to direct it for he who hath a defectiue bottome in his soule or a vicious roote he cannot produce good fruit from it and therefore to exercise the exteriour acts of vertue without the interiour disposition required would be but to catch at the shadow of vertue and to remaine with a reality of the vice Thus much by way of needfull aduertisement for the profitable practise as well of these selected vertues here following as also for all others whatsoeuer to be practised by the vertuous soule desirous to make progresse in true Christian perfection And to proceed herein with due order I must in first place propose that vertue which is the proper instrument to aduance all the rest and this is the vertue Of Mortification AFter this generall aduertisment so verie necessary for the practise of vertue it will be now requisit to speake of the proper instrument required for the right exercise thereof and this is the verie same which you finde aboue proposed for the condition required to holy prayer to witt that most necessary vertue of Mortification without which as it there appeares that no prayer can be found in anie eminent degree so likewise and for the selfsame reason no eminent pourchace can be made of anie other vertue without the helpe of Mortification whereby renouncing our owne proper will and the naturall corrupt propension vnto flesh and blood we take vp our Crosse and embrace those contradictions of sensuality dispossessing our harts of that vnruly appetite for worldly contents and by a courageous and mortifiing act we subdue our vicious Passions which both blinde the eyes of our reason and doe also much weaken the will Which Passions and disordinate affections being subdued the vnderstanding becomes truly enlightned to iudge what is good and the will remaynes freely disengaiged to make choyce thereof By all which it appeares that Mortification is the verie ground of Perfection it disposeth the way vnto vertue is as the verie meanes needfull instrumēt required to put the same in execution For as Reason by originall sinne had rebelled against God so likewise in due punishment the sensuall appetite in vs rebelled euer since against Reason and so mainly inclines our corrupt nature to euill as vnlesse it be strongly kept in by the curbing bridle of Mortification and that rightly managed also by Gods holy grace we shall most assuredly be throwne downe by tēptation into the destroying precipice of mortall sinne which to preuent our surest remedy as S. Paul doth admonish vs will be by alwayes bearing about in our body the Mortification of IESVS 2. Cor. 4.10 For it is a vertue as necessary to preserue piety in our soules as are the garden-sheeres to keepe the borders and figures in due order which without often cutting and clipping away of those superfluities which nature doth continually produce no forme nor beauty would be left in the best planted knots in the garden In fine this vertue of Mortification is as needfull for the planting of holy vertues in our soule as is the hammer to frame the fashion which the workman is to introduce into the iron now disposed by the furnace and made plyable therevnto for be your minde neuer so well disposed by holy prayer yea though enflamed by diuine inspirations by spirituall lecture by good counsell or by anie other meanes whatsoeuer to the holy practise of Patience or of Humility to Conformity Prayer Abstinence or to the Exercise of anie other vertue whatsoeuer we shall finde that Mortification is the needfull instrument and meanes to put in execution those good resolutions against which our corrupted nature will spurne and make much reluctance and vnlesse our good purposes be hammered out by the strong blowes of Mortificaion all our former feruent good resolutions will soone become as coold stiff and vnplyable as is the verie iron it selfe when long detayned from the forgé nor shall we haue anie application at all to our former good purposes which not being then labored out
humbled for our sake craue humbly Gods grace to practise this holy Humility of hart in the disposition spirit of that profound Humility which IESVS-CHRIST hath practised for our loue and that with a true vertuous courage you may cheerefully endure all confusions and abiections whatsoeuer they being all so most iustly due to a rebellious sinner and to most abiect sinne Of Conformity to the will of God the third Exercise of this Rule THis holy Conformity is to the precedent great vertue of Humility but as a linke of the same chaine and the verie true sequele of that blessed vertue they being both united in that superiour happy tye of the loue of God whereby this precious chavness composed of the continued linkes of mani other great vertues and vnites vs most happily vnto God himselfe In fine from true Humility as from a most precious roote springs fourth this faire and gratefull flower of vertuous Conformity for by an humble and true abiect contempt of our selues our owne will becomes easily conformable not only to the will of God but also for his sake we submit and subiect our selues euen to the meanest creature aliue Now in the faithfull practise of this heroique vertue consists that true Christian Perfection which IESVS CHRIST hath not only taught vs by word daily to pray that his will be done in Earth at it is in Heauen But he confirmed also the same by his owne example telling vs that he came downe from Heauen not to doe his owne will but the will of his Father who sent him S. Iohn 6. and this he esteemed as his nourishing food Math. 11. Yea and it is most worthy of obseruing that from the tyme of his returne with the sacred Virgin and S. Ioseph from his diuine reasoning with the Doctors in the Temple at Hierusalem as if he had come downe from Heauen for no other designe then to shew obedience and Conformity vnto his heauenly Fathers will in obeying and being subiect vnto his Parents pleasure he was so exactly punctuall in all dutifull obedience to them as the holy Euangelist recompts to vs no other of of his diuine actions during the farr greater part of all his tyme liuing hereupon earth amongst vs but only that he Was obedient and subiect to them the perfect performance of which holy Conformity vnto his heauenly Fathers will he finally sealed by rendring himselfe vnto that bitter and reproachfull death vpon the Crosse In imitation of which diuine example we must be in all occasions so resigned to Gods holy will as is the clay in the potters hands which chooseth not its owne fashion or forme but is plyable and obedient to that which the workeman pleaseth to ordayne it vnto for thereby you will obtayne a most happie peace to your minde and euen begin to enioy a perfect Paradise By this meanes there is nothing will happen which can depriue vs of true content and consolation in which consists the chiefest felicity of Gods heighest fauorits in this world who though not exempt from laborious and painfull temptations nor from infirmities and great corporall sufferings yet by the helpe of this holy Conformity whatsoeuer befalls them they preserue their serenity true interiour ioy because there whole content and pleasure is in the accomplishment of the will of God which makes all euents whatsoeuer to be gratefull to them though neuer so contrary and displeasing to flesh and blood they knowing that nothing can befall them but by his diuine order and will whose louing and carefull Prouidence hath disposed of all things for our greatest good what instruments and second causes soeuer he shall please to make vse of for effecting the same yea no sterility in prayer nor the want of all sensible deuotion and comfort therein will disquiet a well setled soule in this vertuous practise of Conformity whereas who neglect the same if they but faile to obtayne what they craue by theire prayers they leaue of with disgust and are greatly discomforted for failing of the end and desire of their owne proper satisfaction Which oftentymes preuailes so verie much with them as they are strongly tempted and sometymes ouercome so farr as to abandon their praiers and other vertuous Exercises which is the greatest victory theyr mortall enemie can desire to obtayne And for these good reasons it was that the ancient holy Fathers did greatly apply themselues to this important studie and fruitfull practise of Cōformity knowing that true resignation is altogether in deeds and not in words and in takeing all things as proceeding from the hand of God by which vertuous Exercise their greatest aduersities were made most pleasing contents and their life become celestiall vpon Earth yea finally to liue or to dye is all one and the selfe same thing saith S. Augustin when our will is truly vnited to the will of God in whose sight we are and vpon whom our being depending we ought wholy to resigne our selues to him with all which we can either doe or suffer in body or in soule in same frends or externall goods for tyme or for Eternity with a perfect resignation to his diuine and holy pleasure yea his granting or denying our request must be to vs indifferent for we ayming but at the glory of God and our owne soules greatest happines both which he knowing farr better then our selues we must rest ioyfully content with his diuine will though neuer so contrary to our owne desire who know not oftentymes what we aske and therefore with great loue and mercy it is that frequently God denies our petition saith S. Augustin that he may doe vs a more mercifull fauour nor yet ought we so much to reioyce for obtayning what we desire as that it is the will of God which is done thereby for by this vnion and Conformity with Gods blessed will we doe most truly restifie our loue and by it we doe our truest honour and homage to him and to our selues we also pourchance that true content and most happie repose which is only to be found in a soule thus truly subiect vnto Gods holy will for who is he that resists it and findeth peace saith Iob. 9. but be subiect to him and thou art secure to enioy it c. 22. Finally by the practise of this holy Conformity to the diuine will and pleasure of God how euer our affaires shall succeed yet our hart will enioy a most happie and quiet peace we acknowledging God to be the soueraign Lord of all and vnderstanding best what most conduceth to his owne glory and to our soules eternall health The fourth Exercise of this Rule which is for the practise of Patience THe great connexion of this holy vertue with the two former is most apparent for where there is true Humility of hart and an entire conformity to the will of God there doubtlesse Patience cannot be wanting to suffer with all cheerefull alacrity what Crosse or tribulation soeuer the Diuine Prouidēce shall
Catholike Church for sanctifiing the Saboth and holy Fast which is the subiect of THE THIRD PART Of this fifth Rule Shewing what is required of vs to comply with our obligation in obseruing the Fastes and Feastes commanded by holy Church MY chiefe ayme intention in composing these Christian Rules being to propose to the vertuous soule such points as are most requisit for her practise in that great worke and the onely thing necessary I meane of working her saluation I could not omit to speake of these two precepts so mainely conducing to that blessed end Fasting being the proper remedie against the great capitall vice of Gluttonie that verie source of surfeiting of drunkenesse all kinde of bestiality And by the rightly obseruing the Sabboth and other holy dayes the soule is nourished by vertuous practises and getts strength against all the fierce assaults of her ghostly enemies when chiefly exposed vpon the other dayes about her temporall affaires and most subiect then to danger and to the greatest temptations But now to treate of these two precepts in due order fasting must haue the first place it being a preparation and verie properly disposeth our soules to the right and profitable obseruatiō of the other this holy fast and abstinence hauing euer been the generall practise of all Gods greatest Saints and as the maine expedient to dispose their soules to heauenly contemplation and to be made thereby more capable of Gods diuine grace and fauours as will hereafter more particularly appeare by the reasons which mooued our carefull mother the Cath. Church to institute these fasting dayes vpon the eues or vigills of all such great solemne feastes as are to be most deuoutly obserued And for the better comprehending what now is meant by this holy Fast you must here obserue that there be three seuerll sortes of Fastes the naturall the ecclesiasticall and the spirituall or metaphoricall Fast The naturall fast consistes in the abstinence from all gustable things be it meate drinke or anie phisicall potion whatsoeuer which can morally be conceiued to haue descended into the stomacke And this fast for more reuerence sake is required for the holy Communion from midnight before the day of receiuing it vnlesse extremity of sicknesse or some other iust occasion permit the contrary The Ecclesiasticall fast is a voluntary abstinence from all flesh and from egges and whitmeate according to the order of holy Church or receiued custome of the place And as for the quantity but one meale a day is allowed with a collation at night of bread and fruit and that also but so sparingly as it may more properly serue for preuenting harme to our health then for the nourishment of our body And although drinking breaketh not this fast it chiefly seruing but to conuey and distribute the nourishment of our meate to the seuerall partes of our body and to refresh the blood yet by excesse therein the sinne of intemperance is frequently committed Fasting also though properly it be an abstayning from certaine corporall food and that according to the order of the Church yet by a Metaphor it is also vsed for true abstinence from sinne which is the spirituall or metaphoricall Fast and which the libertin sectaries of our tyme will haue only to obleige vs to be obserued decrying the other as superstitious for beleeuing our selues obleiged to that heauie yoake of the law from which as they pretende CHRIST by the liberty of their new Gospel hath freely deliuered them But this their bad pretence doth no more free them from the obligation of obeying their lawfull Pastors command of fasting then it doth from obeying the iust lawes of their temporall and souueraigne Prince and therefore as the pleading of such a prerogatiue to the liberty of their Cospel would not exempt them from the due punishment of their rebellion against their temporall Lord so neither doth it exempt them from being declared by IESVS-CHRIST to be guilty of a farr greater crime and punishment for their rebellion to the command of his holy spouse the Church Math. 18. which being gouerned in all things by his owne holy Spirit he will haue vs both to heare to obey it as himselfe Luke 10. Yeawe shall not haue God for our father vnlesse wee haue the holy Church for our mother as both S. Cyprian and S. Augustin assurevs And therefore this her command of the Ecclesiasticall fast is not to be neglected which shee ordaynes but as the meanes helpe for the better obseruance of the other spirituall Fast without which to obserue the former would little auaile vs as wanting its perfection and truest accomplishment which makes it both gratefull to God and verie fruitfull to our soules supposing it be regulated by the true Rule of prudence and vertue which require these following conditions First that it be according to the Apostle Rom. 12. reasonable that is discreet and without anie notable preiudice to our bodily health but rather destroying vice then our body for sometymes it happeneth that by transport of some suddaine feruour one may be carried vnto ouer violent exercise of penance beyond the strength of nature but such must permit themselues to be entirely ruled by the aduise of a prudent spirituall director and by no meanes be their owne guide therein 2. Our fast must be verie sober and frugall not riotous nor with such excesse of costly and dainty dishes as that it may seeme to equall or exceed our best furnish't tables at other tymes for that might be iustly esteemed but an exchainging the former dainties of the land for those much more costly perhaps of the water which truly is in effect but to delude much rather to make a verie mockery of our fast then to comply with the holy end and institution thereof And whereas we are aduised by S. Gregory to feed the poore with what we spared in falting we by this ryotous excesse spend much more then we should haue done without such a fast And moreouer the soule which by bodily abstinence should also haue been enabled and made much more vigorous for prayer and all other spirituall good exercises of vertue is now rather by too much repletion made farr lesse apt for them both And though we sinne not by anie formall breach of the Fast yet we sinne by breacking the Rule of Temperance and offend God greately thereby such dilicate full feeders obseruing but the outward forme of the fast comply not with the holy end thereof which is as the lentne Preface tells vs to suppresse vice to eleuate the minde vnto Heauenly contemplation and to obtayne thereby of God both grace and reward But who with dilicate and full feed keepe nature pampered as before their Passions as strongly maintayned and their expence so excessiue as nothing is spared for the poore what proportion can such fasting haue to the true end of holy Fast nor are we to wonder that a soule takeing thus disorderly this spirituall phisick of
fasting shall finde so small a remedy for her sinfull diseases the badd vsage thereof causing more harme then good 3. Our fast must be cheerefull with a willing hart for God loueth a cheerefull giuer 2. Cor. 9. And condemnes those Hypocrits of the Gospel who disfigured their faces that they might appeare great fasters before men Math. 6. It must be holy also and religious that is not wholy consisting in our abstinence from certaine corporall food but also and that principally in our abstayning from sinne from our vnruly Passions from disorderly affections and from all such vicious habits whereby we were accustomed to offend Almighty God for by this blessed Fast we gaine that happy hunger and thirst after true iustice grace whereby we shall be filled with that spirituall ioy heauenly food which will nourish vs for all Eternity Finally would you haue your fasting to be gratefull to God add to it the two helping winges of almes and Prayer Tob. 12. For they will raise it to Heauen and there present it before Gods heauenly Throne You haue seene now here briefly the chiefe conditions required for holy Fast which if you find repugnant to sensuality and the inferiour part yet take but this tast of the happie fruit thereof and it will make both reason and the Superiour part to embrace it with much content The first good fruit to be gathered from holy Fast is corporall health by consuming and drying vp those superfluous humours which both beget diseases and much oppresse nature and therefore it prolongeth life as experience doth clearely manifest in those holy Eremits S. Paul S. Antonie S. Hylarion S. Hierome S. Romwald and by so manie other abstemious Saints of antient tymes in the desert and this without pretence of anie miracle it being but verie generall that the greatest fasters were vsually the longest liuers vnlesse by some other extraordinary austerities nature hapned to be much sooner consumed in them then it would haue been by their fasting Nor ought we to find much difficulty to beleeue that holy fast prolongeth life it being eternall wisdome which so expresly auoucheth it Eccles 37. He that is abstinent shall add to life 2. And which is to be esteemed a benefit incomparably surpassing the other by holy fast all fleshly temptations are weakened yea manie euen extinguished and preuēted also oftentymes from being so much as hatched in the sinfull nest of our corrupt sensuality for naturall reason it selfe most clearely conuinceth that being our sensuall motions doe principally proceed from superfluity of nourishment they must needs be much mitigated by fasting which both cooleth and dryeth vp those abounding humours which serue but as true fewell to increase that sēsuall concupiscence which Gods Saints haue so gloriously subdued by the helpe of holy abstinence and fast I humbled my soule by fasting saith King Dauid Psal 34. for the flesh is rebellious to the spirit and therefore to be subdued and humbled that the spirit may preuaile and S. Paul assures vs of this vndoubted truth both by his word and practise 1. Cor. 9. 3. It sharpens and much enables all the chiefe powers both of our body and minde it also cleares the vnderstanding and renders it much apter for the exercise of its chiefest functions by consuming drying vp the superfluous humours both of our stomack head it is called by S. Athanasius and S Basil the verie mother of health yea by fasting the said vnderstanding is farr better disposed as well for study as prayer and by that greater purity both of body and mind the soule becomes much more susceptible of all spirituall comfort and of diuine illuminations from God By all which heauenly happy effects you haue now finally the taist which I promissed to giue you of the wholsome fruit of true Catholike Fast which being but well considered had not our most tenderly louing Mother the holy Church great reason to vse her strongest power not only by earnest exhortations to recommend verie carefully this so vsefull necessary a remedy vnto her children but also for more security to obleige thē by speciall precept and command to make vse of it in all fitting occasions And hereupon shee was mooued for our greater good to institute those certaine tymes of holy Fast which we see to be now so generally obserued through-out the whole Christian world Of the generall Fasts of the Church vpon what tyme and dayes they are appointed and wherefore ALl true Catholiks obserue generally the fast of Lent the fowre Ember weekes and the vigiles or Eues of diuers principall feastes of the yeare as also abstinence vpon Frydayes Saturdayes Rogation dayes which partly introduced by Apostolicall tradition and partly by custome for some pious end were commanded afterwards to be generally obserued by the whole Cath. Church And first for the solemne fast of Lent it hath been euer a most constant practise through-out the vniuersall Church following herein the practise of IESVS-CHRIST who sanctifi'd this fast for our example In gratefull memory and in imitation whereof the Apostles themselues did both institute and most religiously obserue this holy fast of Lent as S. Hierome assures vs Epist 54. ad Marcel and vpon S. Math. he declares the verie tyme which they ordayned for this Fast to witt the 40. dayes immediately before that bitter death Passion glorious Resurrectiō of our Redeemer IESVS-CHRIST that by fasting and chastising the flesh we might be the better disposed to celebrate those sacred Mysteries and to preserue thereby a gratefull memory of this consecrated Fast by the Sonne of God not for anie neede he had thereof but meerly for our instruction and to shew the force it hath and how requisit for our helpe to ouercome the temptations of our ghostly enemies whereof some are not to be conquered but only by fasting and Prayer Math. 17. And for this verie reason the Apostles following the holy Example of their diuine Maister they both instituted also practised this holy Fast of Lent which euer hath been most religiously obserued by our louing Mother the Church as is most euidently conuinced by the writings of the antient fathers Doctors through all ages euen vntill our present tyme which is I hope aboundantly sufficient to authorize this holy Fast and to perswade vs to a verie willing and cheerefull obseruation thereof as being grounded vpon so good authority and holy motiues for their institution as will appeare by this which followes Of the Ember dayes by whom and wherefore they were first instituted THe blessed Apostles themselues first ordayned these Ember Fasts as S. Leo the great doth assure vs serm 8. de ieiun 10. mens though Calixtus that holy Pope and Martyr an 226. by decree commanded them for verie congruous reasons to be kept at those 4. seasons of the yeare First for to moderate the 4. seuerall humours of our body at their each predominant season to witt Choler in Sommer
Melancholy in Autumne Fleme in Winter Blood in the Spring 2. To pray for the fruits of the earth In the Spring when they are sowne and begin first to grow In Sommer that they may come to due maturity In Autumne for a seasonable haruist to reape and to lay them in And finally in winter that we may vse them temperately and without offending God 3. Because as each quarter of the yeare contayneth three whole monthes so by appointing to each quarter these three dayes of fast we giue vnto God thereby one day of each month in the yeare as the first fruits which are most due to him Wednesday is one of these dayes ordayned for this fast because vpon that day the Scribes and Pharisies did meete in Councell there resolued to put IESVS to death On Friday we fast in memory of the cruell execution of that theire sacrilegious rage And finally on Saturday we also fast in memory of the blessed Virgin and Apostles exceeding great sorrow and griefe during our Sauiour's lying buried in the graue till sunday morning that by his most glorious Resurrection he likewise raised their sad harts to new ioy And by these two dayes abstinence our minds are much better prepared to sanctifie the sunday following as we ought Finally we fast and pray vpon imber dayes thereby to inuocate the grace of the holy Ghost for all such as are in those tymes to take sacred Ordres in the Church that such only may be admitted vnto that holy Sacrament as shall be to Gods glory for the good of soules and for the edification of his deare spouse the holy Catholike Church by the promotion of such worthy persons only whose iust merit may make them deseruing of that sacred Ministrie and to be choosen fitt Pastors and Prelates for that high and dreadfull dignity to haue the charge and gouernment of our so deareby redeemed soules Of our fasting vpon Vigills and Eues YOu haue now seene that the institution both of the fast of Lent and Ember dayes was not without a verie pious and profitable end the next is to shew both the cause and motiue wherefore the Eues or Vigiles were also appointed to be obserued fast For which it is to be noted that they were first ordayned in imitation of our blessed Sauiour his frequent night watchings in prayer â—s we may reade in S. Luke 12. And manie other places of the Gospel and likewise for a better preparation against the ensueing fâ—ast in disposing our minds thereby more fittingly to celebrate the same But afterwards by length of tyme and great increase of Christianity and chiefly by decay of that first primitiue holy spirit amongst the Christians manie great abuses were commited by those night meetings in the Church and in steade of prayer and piety the ruder and deboister sorte did make but gaimesome sportes and iuncatings whereof S. Ambros being aduertised by deuout S. Monica he caused therevpon those Vigiles or night watchings to be changed into fasting dayes thereby the better to prepare both our harts and mindes to holy prayer and purity for the more worthyly celebrating of the ensueing feast which custome the Church hath both approoued and practized euer since Of the Rogation dayes THe Rogation-dayes are so called because vpon those dayes the Church hath ordayned that in publike Processions we sing the Letanies which Litaneia a greeke word doth signifie the same as Rogation or supplication doth in Latine This deuotion of the Letanies or Rogation is a verie antient-custome in the Church as S. Basil witnesseth epist 63. And in the tyme of S. Greg. Thaumaturgus about the yeare 240. that deuotion was in vse though afterward renewed and with fasting and procession adioyned to the Letanies they were more solemnly practised by S. Mamertin Bishop of Vienna in France about the yeare 452. he commanding those afflicted people to ioyne repentant harts and feruent prayers with the intercession of all the blessed Saints to craue Gods Mercy and to free them from that iust punishment of their sinnes by most horrid Earthquakes and by woolfes and other rauanours beastes which came by flockes into their townes and denoured all sortes of people These Rogation dayes appointed to be vpon the 3. dayes immediately before the Ascension of our Lord are called the lesse Rogation because it was ordayned in a lesser and much meaner place as also by a much inferiour Prelate then is the Rogation vpon the day of S. Marke which was appointed by S. Gregory the great and in the most famous Citty of Rome vpon the apparition of an Angell on the topp of Moles Adriani for that occasion now euer since called Castel Angelo there sheathing his sword in testimonie that Gods angry wrath was appeased which had immediately before stroock dead so many thowsands suddainely as they were sneezing or yawning From whence begunn the custome that so soone as anie was hard to sneese all then who were neere runn presently to assist him saying God help or God blesse you as euer since the custome hath continued when any sneese to say God blesse you and also to make the signe of the Crosse vpon our mouthes in yawning as they also did This deuotion of the Letanies with procession and abstinence first institutâ—d vpon the occasions as you haue heard was recommended and commanded also afterward by the holy Church to be generally obserued by all her faithfull children for other good ends and motiues those dayes falling out about the verie season that Armies are then vsually preparing for the field The thunder and lightning is then also most frequent which like Gods fiery darts fly threatning vs ouer our heads The fruits of the earth are then generally in their tender growth and therefore verie subiect by manie seuerall casualities to take much harme Finally it is the tyme that both men and beastes are verie subiect to sicknesse and mortality all which being but the lamentable effects in due punishment of our sinne therefore our pious and carefull Mother the Cath. Church grounded vpon the self same iudgment with S. Paul reprehending the Corinthians of his tyme for prouoking God to anger by their irreuerences and vnworthily communicating the body and blood of our Lord for which he there declares that God seuerely punish't verie manie of them with seuerall sortes of diseases and with death it selfe 1. Cor. 11 therefore I say the holy Church hath great cause to command this deuotion vpon Rogation-dayes by prayer abstinence and Processions to stirr vp her children to penance and to cry for mercy in time and by those Letanies to craue the intercession of all the blessed Saints and Angells vnto God for vs which being the end and only motiue of her ordayning these Rogation-dayes and withall considering both the venerable antiquity and great authority of this deuotion in the Church it might well suffice to stopp our moderne Sectaries from their inueying without all reason against this so holy and deuout a custome
this innocent pastime doth much rather resemble Puritanicall cruelty then anie vertue or true Christian deuotion which comming from the holy Ghost cannot be in that seuere spirit of cruelty and rigour but in his spirit by whom all thinges are sweetly disposed wisd 8. Now as concerning your ordinary deuotions if leasure and good commodity will permitt after your daily morning prayers and other vsuall deuotions make some more then ordinary spirituall lecture say your Euen song also after dinner and heare some good exhortation if oportunity be offered and let not the whole day passe without some good worke as in visiting some sicke person or to comfort such as either corporally or spiritually may most stand in need of your helpe or finally to exercise at the least some one of the holy workes of mercy Take more tyme on those dayes for reading spirituall bookes and make a diligent examen of your last weekes comportment towards God whether faithfull in your good purposes for the amendment of your life or if not rather worse by continuing and increasing your former bad habits Whereat confound your selfe and renew with great feruour your former Resolutions of amendment and with the next new weeke begin also a new reformation for there is no better way saith holy Sales to end happily a true spirituall life then daily to begin the same and it is greatly nourished by this ensuing help Of spirituall lecture a proper Exercise for all festiuall dayes SPirituall lecture is a holy Magazen which doth furnish both our memory and vnderstanding with pious thoughts for heauenly contemplation whereby to vnite vs to God it excites vs to the practise of vertue and therefore though it be daily necessary for the vertuous soule yet principally to be practised those dayes peculiarly dedicated to the diuine seruice of God to whom we speake by prayer and by spirituall lecture God speakes vnto vs. Which two holy Exercises haue great connexion and are mutually maine helpes each one to the other and as meate and drinke are both needfull nourishments to the body so these are as necessary for the soule Omit not therefore daily to giue your soule this necessary spirituall food at such tymes as you finde the best leasure for it Your reading may be in the Imitation or following of CHRIST in the Saints liues in some of Granada his workes in the Introduction to a deuout life in the Spirituall Combate in the Holy court or the like But to performe your spirituall lecture with best profit a good methode therein is verie necessary for which you may briefly obserue as here followeth First placing your selfe in Gods diuine presence as in prayer raise louingly your hart to him humbly craue his grace to make profit of what you are going to reade 2. Reade leasurely and not as if you desired to see quickly an end of the booke but meeting with some good point for your instruction pause there and consider it with leasure and good attention as if it were God himselfe who should speake thereby to you which done then goe on and still practise the same 3. Reade not for curiosity but for deuotion thereby to learne the true practise of vertue and to inflame the will to embrace it much rather then to informe the vnderstang what it is Sticke not to reade the same booke if it like you well twice or thrice ouer for it is the leasurely and perfect disgestion which breedeth the purest blood 4. A quiet and reposed minde is necessary for the reaping profit by reading for as vnquiiet water reflects such broken and confused species of the shadow which is cast vpon it as one scarcely can perceiue anie true proportion thereof so likewise it is the verie same with an vnquiet and troubled minde with anie passion which is vncapable then to make anie profitable conception or but verie vnperfectly at the least with the best spirituall bookes by reason that it being disquiet in it selfe it needs must reflect but broken and confused conceptions of what is reade Finally with a recollected and quiet mind in reuerence and deuotion let your reading be not so much by way of studie to know but rather in the spirit of true piety to draw from thence some spirituall profit for the good of your soule and faile not also to draw from your reading some good point in particular which may incite you to the holy practise of piety standing euer most carefully vpon your gard against it's greatest enemie that pernicious Sloath which once getting roote in your hart it will endanger the greatest vertue in your soule This dangerous vice of spirituall sloath and teadious vnwillingnesse to all exercise of vertue I will endeauour to destroy by the ensuing article Of spirituall Sloath and Indenotion THis vice is properly a languishing of the soule a dulnesse of the mind and an vnpleasingnesse of the will towards all spirituall deuotion which declines vs from pious exercises and makes vs negligent and vnwilling to the practise of vertue it inclines vs to giue ouer our accustomed prayers or at least to performe them but verie negligently and only by halues The great danger of this sinne is sufficiently declared by those words of our blessed Sauiour Mat. 7. the tree which beareth not good fruit shall be cut downe and cast into the fire and it is neuer so predominant as vpon these festiuall and consecrated dayes to Gods glory and our owne soules greatest good Against which Capitall vice source of so much sinne our soueraigne remedie must be to haue recourse to God by frequent and earnest prayer that he vouchsafe to enkindle in our harts the ardent flame of deuotion and the true feruour of Pietie Obserue punctually the accustomed tymes for your prayer so farr as conueniency will permit Quitt not your former vsuall holy exercises though they seeme neuer so barren and dry yea though your fancy doth perswade that they nothing auaile you yet be but faithfully patient with true humble perseuerance and God will at last not faile to bestow both comfort and his holy blessing vpon you It is also a great helpe against this spirituall Sloath and indeuotion to reade the liues of Saints and to consider attentiuely therein the great feruour and deuotion wherewith they serued God And aboue all it might aboundantly suffice to cure our sinfull sloath by considering the incessant and most painfull labours which IESVS-CHRIST the eternall Sonne of God did take for our Example and saluation hee spending frequently whole nights in prayer to his heauenly Father in our behalfe what wearisome iourneis through seuerall Prouinces made he to instruct and to cure the infirme both in body soule It may well cōfound vs also to consider with what faithfull alacrity the Apostles made their continuall pilgrimage about the world to plant the holy Gospel for the saluation of soules and with what cheerefull constancy they gaue their liues for the glory of God Finally by what