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
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
but happie occasion to make proofe of your Christian courage of your solidity in vertue and of your fidelity to God who vseth these temporall afflictions but as instrumentall meanes thereby to procure you that great happinesse which you gaine by those occasions to practise holy Patience and is saith S. Iames ch 1 a per fect worke for in your Patience you shall possesse your soules Luke 21. Finally endeauour by a serious and frequent contemplation of the great vncertainty and little worth of all worldly affaires to gaine an indifferency to all humaine casualities they all hapning by Gods speciall order and prouidence and therefore most vndoubtedly for our greater good and why then should we be troubled it being Gods blessed pleasure which we ought most promptly to conforme our selues in all yea it ought to be a comfort and great content to vs saith S. Greg. whē anie thing hapneth which crosseth our owne desires considering that so it is ordayned by him who doth nothing but what is most iust and good Raise therefore your soule with cheerefull gratitude to adore his hidden iudgments in all crosse euents which he permits for your greater good Perseuer with peace and tranquility of minde for he hath done all things well Gen. 7. And what cause then can you haue to be troubled vnlesse you mistrust either his power or his goodnesse which yet can neuer faile Hitherto I haue spoke rather of the Theory of true Patience and but as concerning it in generall It now remaines that I also treate of the needfull practise of it more in particular and in the chiefe occasions wherein nature findes mostreluctance in the holy Exercise of this vsefull vertue This will be best performed by shewing that Wee ought to loue our Enemies and to suffer persecution with ioy YOu may now well perceiue by the former parte of this exercise the great goodnesse and important fruit of this holy plant of Patience the knowledge whereof I doubt not but will giue you a desire to make store of so needfull a prouision by the daily and continuall occasions which will not be wanting whereby you may reape so great profit to your soule But to auoyde prolixity in so copious a subiect I haue thought best to make choyce and here principally to propose to you the needfull Exercise of this great vertue in the two aboue named occasions as being the hardest and most repugnant to our corrupt and rebellious nature for by well maistering them we shall finde the rest but verie weake and easie to be ouercome And now first to shew that we ought to suffer tribulation with content and ioy I will only make choyce of some few good reasons out of manie which are sufficient to conuince this truth may also serue for strong motiues to induce vs to the meritorious practise of suffering the crosse encounters of this world with a willing cheerefullnes for the loue of God The first reason for this truth shall be frō our diuine Rule Prototype CHRIST IESVS himselfe who not by his diuine sacred actions here vpon Earth no nor by his so feruent assiduous prayer nor yet by his preaching or working of so manie miracles did cuerrender to his Eternall Father so great honour and glory as he did by his painefull death and Passion From whence it doth playnely follow and conuince in all good reason that we are not able by anie other meanes so heighly to honour and glorifie God as by a willing and cheerefull sufferance of our afflictions in vnion and imitation of this our diuine example and in true conformity to Gods blessed will and all disposing Proudience when therefore he shall vouchsafe to try vs by anie corporall tribulation or by the losse of goods by priuation of frends or of what else soeuer most deare to vs we must accept thereof as an occasion expresly ordayned by his heauenly Prouidence whereby we may render to him due homage honour conceiuing also that he puts vs to such bodily tryall but as a sweet perfume into the fire to the end that by a good odour of vertuous Patience we may giue both good example to our neighbours and occasion also for them to glorifie our heauenly Father by seeing so cheerefull and humble an acceptation of it for his loue for benefitts are willingly receiued by all saith the holy Bishop of Geneua but to receiue willingly afflictions that belongs only to perfect loue which loues them so much the more because they are not to be loued but only in respect of the hand which giues them A second reason which ought to make all sufferings verie wellcome to vs is for that Heauen and eternall happines is bought by them yea this price it cost the sonne of God himselfe before he could enter into his glory though heire apparent vnto the same Act. 17. And can we then presume to pourchace this happie inheritance of that heauenly Father at a lower rate then he sould it to his onely and dearest sonne who both suffered yea and gaue his dearest life for it O no the seruill slaue must not expect to be prefer'd before his soueraigne Lord it is an excessiue fauour to be admitted to beare the same yoke with him All which but duely considered might well make vs asshamed to feare anie sufferings or to fly from anie crosse seeing that we professe our selues to be disciples of a crucified God for is it aniewise beseeming the member of a heade crowned with sharpe piercing thornes to be so delicate as to fly from all paine or suffering which is the absolute and taxed price of Paradise And therefore seeing as the aboue named holy Bishop of Geneua saith that it is but in vaine to expect to be glorifi'd with IESVS in Heauen vnlesse we be first crucifi'd with IESVS here vpon Earth let vs most willingly embrace his holy crosse and not by compulsion only as Simon the Cyrenean did but much rather with S. Paul let it be farr from vs to glory in anie thing so much as in this most honorable liuery of our diuine Captaine the Crosse and sufferings of IESVS-CHRIST Gal. 6. Yea reason doth conuince vs that the temporall punishment is most hapie whereby we escape an eternall such as are here exempt from them may iustly feare least their farr greater punishment be but reserued to an other world there being most assuredly no other way but this to Paradise for the children of God but first to passe through this fearefull red sea of tribulation before they can hope to enter into that happie land of promisse The third reason which may comprehende all the rest and is a verie strong motiue for vs to suffer with willing alacrity all manner of aduersity is that God the soueraigne Author of nature hath ordained all the crosses afflictions which befall vs for the due punishment of our sinfull rebellion and disobedience for he had placed man in a most happie state in the
may be blest and sanctifi'd by this my true desire and good intention of vnion vnto thyne and theirs and that my life be sacrificed in those sacred flames of diuine loue wherein they haue so happily ended theirs O immaculate Virgin Mother O thou beloued disciple of our Lord and thou o happy and repentant Magdalen yee who had that speciall honour to accompanie my Lord IESVS at his dolorous death and there to assist at the foot of the Crosse whilst therevpon he pay'd the deare ransome of our Redemption vouchsafe yee also to assist me by your powerfull intercession in that last passadge to my Eternity It would be also verie expedient this day to reade the Passion of IESVS-CHRIST and the 17. chapter of S. Iohn which contaynes the last words and the prayers of IESVS-CHRIST before he came to the Crosse as also to reade the prayers of the Church for an agonizing soule for they are verie pious and efficacious Nor doe we know whether at the day of our death we shall be able to make vse of anie such preparation let vs therefore so reade them now as we ought to reade them then and with the selfsame dispositions and affections as if in that last article of our death Lord Iesv for thy great mercy sake grant me this happy grace to consecrate the finall instant of my mortall life to the honour of that sanctifi'd moment wherein thou did'st expire vpon the Crosse and that my last breath may yeald fourth a feruent act of diuine and pure loue of thee which may perseuere with my soule eternally This is sweet Iesv my true harty desire and firme resolution confirme and so strengthen it I beseech thee in holy grace as that by finall perseuerance I may performe it to thy glory and my owne eternall felicity Conclusion 1. Thanke God for your good affections and Resolutions 2. Craue grace to put them in execution Beseech him to pardon your negligence in prayer Pater Aue. Credo The seauenth Meditation Of our particular iudgment at the houre of death Preparation 1. Place your selfe in the presence of God 2. Beseech him to inspire you with his grace 3. Reflect vpon that ioyfull sentence come yee blessed c. And vpon the excessiue horrour of that other Goe yee cursed c. and prepare your selfe in tyme by a good life to auoyde the same Considerations 1. We must consider our selues now as at the point of death and Iesvs-CHRIST as if appearing to vs in quality of our soueraigne Iudge come to pronounce our finall sentence to an eternall life or death without all further appeale Lett vs yeald to him in quality thereof all honour and homage laboring by true loue repentance to renderhim propitious tovs against that dreadfull houre that houre after which no moment more of tyme will euer be giuen vs that deciding houre which will determin vs to ioy or misery for all Eternity O lett vs therefore entertayne our most serious thoughts affections and resolutions herevpon whilst that both tyme and mercy is afforded for the same 2. Consider the immaculate lambe the Saint of Saints and essentiall sanctity it selfe IESVS-CHRIST infinitly farr frō all blemish of sinne yet layde prostrate in a bloody agonie before his heauenly Father in the garden soone after at Pilats feet there charged withall the sinnes of the world becomme the voluntary suerty and the accepted caution for all sinners whatsoeuer And therefore it was that the eternall Father did so seuerely exercise his diuine and rigid iustice vpon that sacred Humanity and made it to vndergoe the iudgment which was due to wicked Man permitting his most innocent and beloued sonne to be condemned to that reproachfull death vpon the Crosse Which iudgment he accepted with most perfect submission to his heauenly Father and ardent loue to Man In honour vnion and adoration whereof here prostrate your selfe as at the feet of IESVS-CHRIST and there acknowledge adore him as the soueraigne Iudge both of Men and Angells without appeale Raise vp your soule to true loue and gratitude by these ensueing Affections or the like Affections and Resolutions O Diuine IESV I honour thee in this thy particular comming to iudge me at the article of my death And I here adore what thy eternall decree shall there dispose of me Enlighten me I beseech thee that I may so discouer the enormity of my sinnes as I may behold them now in the self-same manner as they would appeare to me at the houre of my death to the end I may by true repentance and satisfaction make here my happy peace before I fall into the finall zeale of thy dreadfull iustice when all tyme will be past for anie fauour or mercy I therefore now detest from my very hart and renounce for euer all my finfull offences and at the sacred feet of thy diuine mercy I resolue most willingly to accept what punishment soeuer thy iustice shall ordayne me nor can I hope for anie other meanes whereby to expiate my grieuous sinne but meerely by thy mercy and merits of thy most precious blood O mercifull Redeemer who did'st for my sake permit thy selfe to be ledd bound and in all disgracefull manner to that prophane tribunall of Pilate and there with all malice and scorne to be presented and iudged before him thou being thy selfe the supreame and soueraigne iudge both of the liuing dead Grant I beseech thee that all those indignities suffered for the loue of man obtayning pardon for my sinnes may graciously preserue me from that vnhappy number who shall neither loue nor praise thee during their cursed Eternity And though most vnworthy I be of this blessed effect of thy great mercy yet behold ô God our Protectour and looke vpon the face of thy Christ Psal 83. thy diuine and only begotten Sonne ◠eternall Father being adiuged to that dolorous death for my offence may begg my pardon and therevpon is grounded all my hope and humble confidence O Mother of mercy and faithfull aduocate of all who craue thy powerfull intercession sacred Virgin and Mother of God O all yee blessed Angells and Saints of Paradise vouchsafe yee to intercede for me vnto the most glorious Trinity and offer vp I beseech yee your holy sufferings for his sake in part of satisfaction for my sinne pray yee for me that he dealenot with me according to the rigour of his iustice but rather answerably to the multitude of his infinit mercy to the end that I may loue and praise him with you all world without end Conclusion 1. Thanke God for your good Affections and Resolutions 2. Craue grace to put them in execution 3. Beseech him to pardon your negligences in prayer Pater Aue. Credo The eight Meditation Of the state of our death and buriall Preparation 1. Place your selfe in the presence of God 2. Beseech him to inspire you with his grace 3. Conceiue now your soule and body separated The first to appeare
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
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.
be pleased to orday ne This makes vp a strong chayne of these three holy linkes of a triple vertue whereby all our vnruly and disordered passions may be fast bound in due subiection both to true reason and pietie But to speake now here of the proper fruits of holy Patience in particular as before I haue of the other two it may be first obserued that patience is as a needfull barr and shuts vp the dore against manie sinnes for by moderating the griefe and great trouble of minde it quencheth hatred and preuents both anger and desire of reuenge by which are let in a multitude of pernicious vices and with much reason it is said by S. Gregory to be the wide gate to let in the great sinnes of rancor and wrath of iniuries imprecations maledictions blasphemies indignations murthers and the like greate euills which are vsually harboured in a hart oppressed with impatience bitternesse and griefe all which being first taken away by the holy vertue of patience the soule is left in much quiet and is also thereby enabled to produce true vertuous and perfect operations And for this respect some not vnfitly call Patience the preseruer of vertues for the same being disquieted vertue cannot rightly exercise her functions no nor doe any thing well and therefore shee hath great need of Patience to keepe Reason free and the minde exempt from all Passion for hereby we are disposed to suffer in quiet peace all such afflictions as shall befall vs and to take them in good parte It also greatly moderates that hurtfull passion of sorrow and melancholy an humour aboue all the rest exceeding dangerous and hurtfull both to body and soule vnlesse they be defended by that strong buckler of Patience from the continuall great oppressions of this vicious and dangerous Passion And therefore though all vertues be verie requisite yet Patience is most absolutely necessary for our complying with the will of God and for sauing our soules as the Apostle tells vs Heb. 10. and the reason is for that our life is so replenished with miseries that without this needfull defence of holy Patience we shall neuer obtayne the crowne of victory but in your patience you shall possesse your soules Luke 21. As that holy man well vnderstood who being much vrged to gett some certaine rude persons to be seuerely punished for hauing mocked and much abused him he answered with a smiling and pleasant countenance no no let them doe so still to me said he for they doe but helpe me to get Heauen by the practise of holy patience This was a vertuous and true humble man for who is humble is vndoubtedly patient because he esteemes himselfe deseruing of the euill which he suffereth yea and of farr greater also And if we would but search out the true cause of our impatience and ascende but to the source and true origin we should finde that it proceeds from meere pride and selfe esteeme and this made the holy Bishop of Geneua to aduise vs that we should complaine the least we could of wrongs because saith this excellent man for the most part it is verte true that who complains doth sinne he meanes for want of Patience and Humility for where these vertues are found there is no complaint neither for sicknesse losse nor iniury for their Patience is inuincible in all sortes of afflictions and Humility iudging all to be but answerable to their desert they rather reioyce to pay here their debt hoping to haue thereby the lesse accompt for the future And certainly much truer perfection there is in suffering cheerefully our crosses and contradictions for the loue of God and with a conformable hart to his blessed will in the tyme of our temporall or spirituall affliction then in the most sensible comforts of deuotion by either raptures or extasies in the tyme of prosperity and consolation And to this purpose that holy Father and learned Doctor of the Church great S. Gregory saith that he fare preferrs the vertue of a patient man before that of working miracles and his ground for it is euident because it is the verie fruit it selfe of the heighest vertue Charity which saith S. Paul cor 13. it patient is benigne Charity enuieth not c. is not prouoked to anger thinketh not euill c. Jt suffereth all things and that in good parte for the loue of God This diuine loue makes the practise of Patience both easie and verie pleasing gladly therefore will I glory in my infirmity that the power of God may dwell in me For the which cause saith the same Apostle I please myselfe in infirmities in contumelies in necessities in persecution in distresses for CHRIST Thus blessed S. Paul 2. Cor. 12. Shewing vs how Patience for the loue of God makes all sufferings and afflictions whatsoeuer to be the true obiects of great comfort and ioy All this is clearely verifi'd in the life of that illustrious Virgin blessed Saint Margaret daughter to the King of Hungary and a true mirrour of all religious perfection who grounding the vertue of Patience vpon true Humility and that vpon the loue of God this noble Virgin and most humble seruant of IESVS-CHRIST did often weepe was most troubled in her minde because shee found no practise for the vertue of Patience wherein notwithstanding shee well perceiued her religious Sisters to be frequently exercised by strong contradictions to flesh and blood whereas shee found herselfe incapable to be that wayes mortifi'd And the cause is verie manifest for who desires nothing but purely the will of God is alwayes content with whatsoeuer shall happen But yet for the more facilitating this practise of holy Patience as well against contempt and iniuries as in all other crosses and troubelsome accidents which may befall vs I must here recommend to your serious consideration these ensuing motiues and conuincing reasons for that end First that whatsoeuer is in this world most displeasing and troublesome is nothing to a true vertuous and generous hart which rather is glad of occasions for sufferance thereby to giue proofe of his foundation in vertue and of fidelity to his heauenly Captaine IESVS-CHRIST Secondly consider that these troubles doe not happen to vs but by the particular Prouidence of God for his glory and our greater good and that he is a spectator how we play our partes for that crowne which is only to be got by lawfull fight 2. Tim. 2. Thirdly consider that there is nothing in this world to be endured which our sinnes haue not iustly deserued and that all put togeather which can be inflicted vpon vs in this world is but a shadow in comparison of the paines of Hell or Purgatory which yet by patient sufferance here may be auoyded euerlasting glory gayned Looke not therefore with an angry hart vpon such as shall cause you anie trouble or paine but much rather esteeme them as truly they are those who doe you the truest good and who afford you
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
the holy Communion Preparation 1. Place your selfe in the presence of God 2. Beseech him to inspire you 3. Endeauour by internall feruent Acts of Faith Hope Charity and of other vertues to prepare your nuptiall garment as an inuited guest to the solemne feast of the great King of Heauen and Earth Considerations THe holy Communion being a soueraigne meanes whereby we prepare our selues to a happy death it will be requisit to take one day in this Exercise to dispose our selues with all due preparation and deuotion to this holy action and that with as much care and diligence as if it were to be our last and at the dreadfull houre of death The manner of this important Exercise may be taken out of Granada his Memorial or from some other good treatise concerning the same And in particular endeauour to produce some feruent eiaculations from your heart of thanks-giuing and loue accompaniing them also with these ensuing acts or the like Acts of Oblation I Most humbly offer vnto thee deare IESV this holy Communion as if my last in thankes-giuing for all the effects of thy diuine loue and in particular for that thy great Charity in giuing thy life that I might liue eternally Secondly in satisfaction for the dishonour which hath been done by all the sinne committed from the beginning of the world which shall be till the end Thirdly I entirely resigne my selfe to thee my deare Redeemer in thankfull gratitude for hauing giuen thus thy selfe to me by this ineffable manner in the most blessed Sacrament I most humbly craue thy powerfull intercession ô immaculate Virgin mother and glorious Queene of Heauen Intercede also for me ô yee beloued Apostles of IESVS O happy Magdalen S. Mary of Egipt and all yee glorious Saints that I may pertake of your humility feruour and loue where with yee happily performed your last Communion of this celestiall food Vouchsafe good Lord that being vnited now to thee by grace I may neuer more be separated from thee by anie mortall sinne Conclusion 1. Thanke God for your good Affections 2. Craue grace to make good vse of them 3. Begg humbly pardon for all your negligence in Prayer Pater Aue. Credo The fifth Meditation Of the Sacrament of Extreme-Vnction Preparation First place your selfe in Gods diuine presence 2. Beseech him to inspire you with his grace 3. Conceiue your soule and body now vpon the point of separation and all worldly concernements at an end Consideration BEcause we are not certaine of being in capacity to apply our selues to God when this Sacrament shall be giuen vs therefore it is verie expedient here to designe one part of this exercise whereby to render him that duty which we should then be obleiged to doe And by this meanes to prepare also our selues aforehand to make good vse of this Sacrament by the practise of these following acts Affections and holy Acts of thankesgiuing and adoration O Louing IESV I adore thee as the Author and institutor of this holy Sacrament and as the liuing source of all the grace therein contayned and in all the other Sacraments which thou hast pourchased for vs by the effusion of thy owne most precious blood and thereby hast merited all the happy effects of grace receiued by vngratefull Man Grant me ô mercifull Lord the gracious fauour to receiue this needfull Sacrament at the end of my life or in case I be depriued thereof that my soule may then receiue by thy fauorable goodnesse the grace which it should haue had by this holy help of Extreame Vnction Lord IESV who a little before thy bitter death vouchsafed to receiue that gratefull vnction from holy Magdalen as also by Ioseph and Nicodemus when they lay'd thy sacred body in the Sepulcher grant that I receiuing this holy Sacrament and my last vnction in honour and vnion of those acceptable vnctions I may receiue the diuine vnction of the holy Ghost in that measure of heauenly grace as shall be needfull for my soule in the last dreadfull houre of my death Endue me deare Lord with all â—â—tt dispositions for the fruitfull receiuing of this Sacrament and worke in me I beseech thee those happy effects of grace there signifi'd by the exteriour ceremonies thereof Behold me prostrate at thy feet before all thy celestiall Cittizens huÌ„bly confessing the sinnes of my whole life and crauing pardon with a repentant heart wherewith I offer here to thee in sacrifice all my corporall senses togeather with the spirituall powers of my soule Annoint me sweet IESV with the holy and sacred oyle of thy diuine grace and mercy Accept in satisfaction I beseech thee that blessed vse which thy sacred humanity thy immaculate Mother and all thy other thrice happy Saints haue made of all their said senses and powers in stead of my ill vse of them and grant me thy grace hereafter to vse them to thy greater honour and glory Conclusion 1. Thanke God for your good Affections and Resolutions 2. Implore his grace to put them in practise 3. Craue pardon for your negligence in prayer Pater Aue. Credo The sixt Meditation Of our agonie and houre of death Preparation 1. Place your selfe in the presence of God 2. Beseech him to inspire you with his grace 3. Conceiue your selfe now speechlesse ready to expire and vpon the very point of separation from all worldly designes possessions and frends for euer immediately to appeare at Gods dreadfull Iudgment to giue a most exact accompt of all the thoughts words and deeds of your whole life And therevpon to receiue your finall doome to an endlesse Blisse or misery Considerations 1. COnsider how different are the thoughts of a dying MaÌ„ from those which he hath vsually in tyme of health and make a firme resolution to begin thence forward to doe that presently which certainly you shall then wish to haue done 2. Consider this day as if the last of your life and therefore labour to behaue your selfe with diligence and deuotion to negotiate therein your eternall saluation And for this effect you ought to apply all your thoughts and endeauours of this day to contemplate and adore IESVS-CHRIT as if in the last day of his life in this world and to doe all your actions therein with the like disposition and intention the best you can wherewith he accomplish't his last actions whilst he remayned here vpon Earth Beseech him to endue you with some proportion of the affections and dispositions required to dye in that spirit of diuine loue of Patience Charity Humility and Conformity wherewith he rendred vp his blessed soule into the hands of his heauenly Father vpon the Crosse Affections and Resolutions LOrd IESV I adore there in that verie article of thy bitter death and agonie in vnion whereof togeather with that holy agonie of thy deare Virgin Mother and of all thy blessed Saints I here offer to thee my last expiring breath most humbly beseeching thee that the article of my death