CHRISTIAN RULES PROPOSED TO A virtuous soul aspiring to holy perfection, whereby she may regulate both her time, and actions for the obtaining of her happy end.  
By her faithful friend. W. C.  
Whosoever shall follow this Rule, peace upon them, and mercy. Galat. 6. v. 16.  
But it is not enough to have a good will to do well; unless it be accompanied with doing well. S. Ambr. lib. de Offic. D. 86.  
Renewed, corrected, and augmented by the Author.  
M.DC.LIX.   

THE EPISTLE DEDICATORY To his dearest friend Mrs V CLIFFORD.  
Noble and my dearest Frend.  
I Presented you with these Christian Rules in a former edition; which being then unexpectedly, and somewhat hastily pressed from me, were left though more unpersect; aswell in regard of the method, as for many other faults, caused by too much haste, which, upon better leisure and review, I have endeavoured to amend in this second edition: wherein I have also made some enlargement. Unto the cost and pains whereof, I was encouraged by divers, who assured me that the former hath proved neither ungrateful, nor unprofitable unto many. And not having now any more copies left wherewith to satisfy the desire of many good friends, who have demanded them; I have put on a hopeful confidence, that though by this my present Retreat, I am become a forrenner to my brethren, and a stranger to the Sons of my Mother ps. 68 Yet I should not thereby he rendered wholly unuseful unto my dearest Country: I acknowledge my profession obliges me to hazard for it what is most precious to me; yea and my very life, to gain the meanest soul to God. And if this my poor unworthy pains, may by his gracious blessing, become an instrumental cause to dispose some hearts to his divine love and service, I shall account myself, with joy, to be rewarded much more than a hundred fouled upon that scor●●. Besides D. N. it needs must be great comfort to me, when I consider that you are to partake a more than ordinarilie share in the good dividend of God's gracious blessings, for the benefit which virtuous souls may receive by these Rules: you who already have so happily made him the owner of your heart, by the Character of your constant sufferings for his sake: whereby, in virtuous courage, and true fidelity, you have not only imitated your noble Ancestors, but far exceeded the precedent which they have left you: for as our Chronicles do truly ascribe to them, an unalterable Constancy in defence of their lawful earthly Sovereign's right: so you, now the last in your Sex of that self fame noble Family, not degenerating, do generously conclude your part after a much more honourable manner, by cheerful and constant sufferance for your true heavenly King, our Sovereign Lord and Saviour JESUS-CHRIST: from whom, with the great Apostle, you may in humble hope expect, that these momentary tribulations will work above measure exceedingly an eternal weight of glory. 2. Cor. 4. Your joy in this hope, may well beget virtuous Patience in these your present sufferings; which will become light and easy, by his divine love, who best can give strength to bear them for his sack. This holy love is that which gave such invincible courage to all the blessed Martyrs of each sex and age; as also to the tender and most illustrious Virgins, so undantedly to suffer the greatest rage & torments which their cruel persecutors could invent to exercise upon those innocent and happy victim of JESUS-CHRIST. This is that heavenly eloquence which now persuades so many millions of verious and happy souls to forsake all the alluring pleasures, which this deluding world is able to propose unto its greatest favourites; and to embrace the austerity of a religious life: that dying thereby to all worldly pretensions, they may truly, and entirely live to God. This divine love is finally that which hath replenished the deserts with very Angels in purity, though invested with human bodies in their mortality. Yea in the propbanest Courts, and in all sorts of secular callings, what multitudes of most holy and virtuous persons hath this odoriferous ointment still drawn to true sanctity, in the observance of a most exemplar life, and virtuous Conversation. The true practice whereof is most fruitfully performed by proposing to ourselves (each one according to his calling) some Rule, and good method, whereby rectifiing all our actions to the glory of God; and uniting them in true conformity, and obedience unto his blessed will; the meanest of our acts, or sufferings: yea even our civil mirth, and conversation (accompanied with that holy disposition) becomes invested wish true virtue, and may merit eternal recompense. And as for your particular. D. N. whose chief design hath ever been the laudable practice of a virtuous Conversation; I cannot doubt, but you have found the subject of this little treatise, so much the more pleasing unto you, as it lays open, and treats in a plain and familiar manner, the practice of those daily virtuous exercises; which a soul enamoured with her divine Spouse, is most fervently desirous to imitate. This gives me the greatest confidence that my pains herein will be grateful unto you: and so much the more satisfactory also to myself; as your virtuous example shall give good proof, that there is nothing in these Christian Rules, which may not easily be practised by a virtuous soul, aspiring to holy perfection, with faithful correspondance to God's holy grace, in the true practice of his love.  
And this was my true and only motive to propose to you the exercise of these ensuing Rules, and pious practices (as just, and fit occasion shall be offered you) by the help whereof I hope you may so regulate your actions, both in Conversation, and all other employments; as whether you eat, recreate, work, converse, or what else soever you do; you may purely perform all (as the Apostle exhorteth us) for the honour and glory of God, and in the name of JESUS-CHRIST. that is; in the like disposition, affection, and intention wherewith he did his actions here upon Earth; and with his spirit of Charity, of humility, of mildness, of patience, and true conformity: renouncing your own proper will, and all other self interest, to accomplish the will and divine pleasure of God: for in this holy purity of intention, consisteth the very sum, and highest point of true Christians perfection; and the happy soul which shall once arrive at this most fortunate degree; will there begin her heavenly Paradise, even in this world: for she desiring nothing but purely the will of God; she is always content, and nothing can displease her.  
This is the greatest happiness which I can allot unto my own dearest soul; and therefore, as such, I do also most hearty bequeath the same to yours; who am yours, as his own in JESUS-CHRIST, and in all faithful, and affectionate service for ever.  
W. C.   

THE PREFACE TO THE RENOWNED And most constant English Catholics.  
Christian, and dear Catholic Reader.  
YOU have here a Rule leading to Beatitude; a work, well deserving a much better contriner: and far was it truly from my thought to propose this unto public view, which I judged unworthy the presentment to my particular friend, for whose private use it was composed: but the persuasion of several persons (whose judgements had great power over my will) in some sort constrained me to expose it unto all; upon that conceived hope, that it would do good unto many.  
You have therefore here from an unskilful hand, a rude and unperfect draught of these good Rules for a virtuous life, which I very humbly remit unto more able Masters, to be accomplished with their much better colours of perfection; as also to amend both the faults, and method, where need shall require.  
And although it cost me some pains to compose this Rule; yet to observe it, will re quireso much the more, as doing is more difficult than saying. But seeing that true Christian Perfection consists not in words; but in the real performance of deeds; and is gained by laborious practice, much tather then by speculation, or by contemplation alone: therefore we must with virtuous resolution embrace the pains required to obtain the blessed end of our Beatitude. For one should but in vain expect to satiate his desire in beholding the curious and delightful objects of foreign countries, unless he likewise would expose himself to the usual pains, and incommodities required for such a journey; which by a willing, and curious mind, are most cheerfully undertaken, and endured with pleasure, and alacrity. We see that both the soldier, and merchant expose themselves to imminent dangers, & extreme sufferings, in hope of some vain deluding vanity of human honour, or for the gain of some poor temporal reward: whereas by incomparable less venture, and by nothing near so great pains, we are taught by these Christian Rules to purchase a secure inheritance of eternal Felicity: and observing the good directions which they give; they will be as an Angel Raphael to preserve us from many greater dangers in this perilous Pilgrimage of our present life; then was young Toby in that long dangerous journey by his Angelical Guide. Tob. 12.  
You have here (dear Cath. reader) a guide presented you for a much more important voyage; and though it be not a living Angel, yet is it warranted by the Lord of Angels, jesus-christ; being grounded upon his sacred word; as also upon the doctrine of those holy Fathers and Pastors, whom he hath commanded us, both to hear, and obey, as himself. Luke. 10. yea it hath been always practised by his greatest Saints: and therefore in following it, we cannot err.  
The Angel Raphael would accept from Toby, neither treasure, nor any other recompense, in requital of his pains; because then actually enjoying the beatifical vision of God, he had the full accomplishment of all Beatiude; and therefore stood not in need of his help in any thing. But I a sinful wretch, and a most unperfect creature, most earnestly beg your prayers, in recompense of my pains: to the end that I may so guide my own life, & actions by these good Rules, which I have proposed unto others, as I may also at last arrive to that Celestial city of all Bliss.  
Let this (dear Catholic Reader) be our mutual prayer in this mortal life: that we may celebrate together in the other an eternal jubilee of joy, with praise, and glory to the Father, Son, and Holy Ghost, both now, and for evermore.   

A TABLE Of the chief contents in this Treatise.  

THE first Rule, concerning a Pure Intention: and Gods Divine Presence. Pag. 17.  
That the memoty of God Divine Presence is a main incitement to virtue: and a great curb to all vice. pag. 28.  
The 2. Rule regulating all our actions, from our vprising, until we go to bed. page. 69.  
A practice before our going to bed. page. 87.  
The 3. Rule for the Exercise of Prayer. page. 104.  
Comfort, and remedy against involuntory distractions in Prayer. page. 125.  
The practice of a daily particular examen of Conscience. page. 245.  
Concerning the holy Sacraments of Confession, and Communion. pag. 152.  
The 4. Rule showing how we ought to hear Mass. page. 162.  
A second compendious manner of hearing Mass, for the more unlearned sort of people. page. 235.  
An answer to two usual objections against the Mass. pa. 245.  
The 5. Rule, for the exercise of certain select virtues most conducing to Christian Perfection. pag. 255.  
A necessary advertisement for the profitable practice of any virtue which we desire to obtain. pag. 259.  
Of Mortification. pag. 266.  
Of Humility. pag. 270.  
Of Conformity to the will of God. pag. 278.  
For the practice of Patience. pa. 286.  
We ought to suffer Persecution, and affliction with joy. page. 296.  
Of the love of our Enemies. pag. 311.  
How Patience may be practised in the occasion of contempt, and disesteem. pag. 323.  
Pious practices, for several occasions in the day. page. 330.  
How to prevent disquiet of mind, when crosses, and laborious obligations befall us; and at the death of friends. pag. 338. etc.  
Against rash resolutions in hard, and d fficult affairs. pag. 351.  
How to make virtuous, and true Christian. visitts. pag. 354.  
How to entertain good thoughts, when walking abroad. pag. 257.  
What is required of us for rightly observing the Fasts, and Feasts of the Church, where, of vigilles, Ember, and Rogation days. pag. 361. etc.  
Of one voluntary days fast, each month; by way of a spiritual Exercise. pag. 391.  
Of the satisfactory work of Alms. pag. 402.  
Concerning the observance of Sundays, and other Feasts. pag. 405.  
Of spiritual lecture. pag. 413.  
Of spiritual sloth, and Indevotion. pag. 417.  
The sixth Rule regulating our Conversation. pag. 421.  
What conditions are required for a laudable and true Christian Conversation. page. 423.  
The best means to obtain this virtuous Conversation. pag. 429.  
Civil mirth, and cheerful Alacrity are well beseeming true Christian Conversation. pag. 437.  
The lawfulness of moderate recreation in gaming & fitting sports. And of their abuse. pag. 442.  
What abuses in recreation are to be avoided. pag. 448.  
Concerning temperance: and our comportment at the table. pag. 452.  
Of Detraction: Rash-iudgment; and Obloquy etc. pag. 464.  
Against jeering, Scoffing, and all profane discourse, pag. 473.  
Of vicious Loquacity, and ill government of our tongue. pag. 481.  
Of boasting, Ostentation, and ●aine-selfe-conceipt. pag. 487.  
Of Contention, and Debate. pag. 490.  
Of Anger, and Choler. pag. 497.  
Of vain and affected singularity, and curiosity, either in dressing, or behaviour. pag. 505.  
The virtue of Prudence, is most necessary for regulating a true Christian Conversation. pag. 518.  
Whnt matter, or subject is best for entertaining a virtuous Conversation, and holy discourse. pag. 523.  
The 7. Rule, showing the great necessity to prepare ourselves for Death, in time of health: consisting of eight pious, and very profitable Meditations. pag. 529.    


THE FIRST RULE. Showing both the profit and necessity of a pure intention in all our actions, as also the practice of God's divine Presence therein.  
TWO things are principally necessary to the workman for making a true, and perfect building, to wit: his eye, for the choice of materials; & the Rule or square, whereby to lay them in just proportion, and with right order in the work. Now Purity of Intention is the eye, whereby directing our actions to the glory of God, they become meritorious, & true materials towards the happy building of our Salvation: and Gods divine Presence serves us as the Rule, and Square, whereby to keep them right with the will of God; whom beholding, we shall fear to offend, and thereby advance that happy building in our Souls. Wherefore, to use the method most conducing to these Rules; I here propose these two important Exercises before the rest: because the good, or ill of all our actions depending thereupon; it will be first fit to see, both wherein they consist, as also how to practise the same.  
It is therefore a main point in Christianity, to know that the Intention gives to all our actions their true value in the sight of God: for as to give Alms for his sake, is a virtue deserving eternal recompense; so likewise to give the same for vanity, and worldly praise, is a sin much blamed in the Gospel by JESUS-CHR. as likewise is the fast of Hypocrites, who fast, & pray to gain esteem and honour in the sight of men. Mat 6. True Purity therefore of Intention is to all our actions, as salt is to meat, and as our very soul to the body: for without it no action can avail us towards Heaven. It is as the King's stamp to the coin, from whence the true value is taken; or as his seal, which gives to the Patent all its power and force. For as a right Intention renders our giving a cup of cold water meritorious of life everlasting; even so the most glorious Act we can do, will nothing avail our souls without it. By this Purity of Intention all our actions must be regulated for their spiritual perfection. And to hit right vpon this happy mark, we first must level (as doth the Archer) by a little pause, to take aim in the beginning of all we do, to direct it to the glory of God: & as he also winks with his left eye, to hinder the dissipation of his sight, and aims only with the right: so Christian Perfection requires, that we shutting our hearts to all sinister & vain respects, should place our whole view, & attention upon the honour of God, & for the accomplishment of his holy will; for what is not referred thereunto, is but lost, and in vain: whereas the least thought or deed, accompanied with that holy motive, for the love of God, will have no less then Paradise for its reward; Mat. 10. And therefore with what care and diligence ought we to practise this fruitful Exercise, and to make it our first morning act, thereby to consecrate all our thoughts, words, and deeds of that day for the glory of God; to the end that if vain glory, or any other ill suggestion shall present itself, we may more easily repel them, as coming too late, and after so much better an owner hath taken his possession therein.  
This general, & habitual intention in our morning practise, must be gently seconded by frequent like acts in the beginning of all our chief actions in the day; by briefly offering them to God, and humbly craving that we no waif offend him thereby. For all which a small time may suffice; either by elevation of the hart unto God; or by devout ejaculations, saying: for thy sake, o Lord, it is that I do this. That I make this visit. That I eat. That I pray. That I suffer, or do this action; and the like. And as it was the primitive custom, so still it continues amongst virtuous people, to begin their actions with the sign of the Cross, thereby to renew the purity of their intention, in doing them, as S. Paul commands us, for the glory of God. 1. Cor. 10.  
This purely must be the motive, and final end of whatsoever we do; and as it was the spiritual food of our Sovereign Lord JESUS to do the will of his heavenly Father, john. 4. So is it to be the first course for the feast of a virtuous soul, and likewise the middle service, and the last, whereon to feed.  
This Pure Intention for the glory of God (by doing his heavenly will) is the mark at which both Prince, and Prelate; both rich and poor, we all must aim at it: yea all our employments, whither for gains, or pleasure; whither in a secular, or in a religious state of life; be it Preacher student, or Master; be it Magistrate in peace, or be it Soldier, for whatsoever he is to execute in war; all must be regulated with this unerring Rule of a Pure Intention to please God, by doing his blessed will. This holy sauce gives a pleasing relish to the most distaistfull bits, which either Christians, or religious Mortification can present to our recoiling nature; this powerful, and divine ingredience (the love of God) so sweetens all; as I dare in confident humility here promise, in God's behalf; that no Lay-Brother, or Sister in their most laborious employments; nor yet those of the Choir, by any more painful and Spiritual labours; nor finally any other, of what calling, or condition soever, who shall but be faithful in this holy Exercise, will ever perish under the oppression of so blessed, and happy a burden, which divine truth himself hath so faithfully promised to make both sweet, and light to all such, as by avoiding sin, shall comply with his heavenly will. This is the unerring Square, and certain Rule whereby to regulate whatsoever we do: unto which, the meanest action, which shall be found answerable, will be of inestimable value; and what corresponds not to this blessed Rule, is but corruption of nature, and filth for the sink of Hell.  
By all this, it now sufficiently appears, of what importance it is to prefix a Pure Intention to whatsoever we do; that being the form, the soul, and very essence which gives both life and value thereunto: for according to our intention, it will be esteemed, either good, or bad in the sight of God, how deceitfully soever it may appear to the eyes of Men. As truly the gift of a cup of cold water may well seem but a very small matter to us; which yet being given with a true motive of Charity, it will be eternally rewarded in Heaven; whereas the lofty Pharisees, who cast whole handfuls of money with vanity into the trunk of the Temple, was nothing (in the esteem of IFSUS-CHRIST himself) in comparison of the poor widows two farthings, which she gave with a Pure Intention for the honour of God. Yea most evident it is, that the Act which we shall do in grace, and by the pure motive of Charity; far surpasseth what either art, wit, or science are able to produce; and is far to be preferred before any other act; yea though the conversion of whole Nations, and the eternal Bliss, both of Angels, and Men should depend thereupon: for all that, in respect of what concerns the glory of God, belongs to an infinitely inferior order, and can admit no degree of comparison: no the only sacred name of JESUS religiously pronounced by the Just, and in the holy Ghost; excels beyond all proportion, the value of the highest excellency within the bounds of all created nature.  
Wherefore considering now, as well the great profit; as also the precise necessity of prefixing this holy Intention both to our prayers, and to whatsoever we do; let us frequently in the day, and at the beginning of all our chief actions, renew our morning oblation thereof; and directing our hart unto God; let us renounce our own proper satisfaction, and will, to unite it to God's; craving humbly his divine grace, that we never do any thing contrary thereunto.  
In fine, all our thoughts, words and deeds must be offered unto God, in union, honour, and adoration; and in the spirit, Intention, and disposition of all the sacred actions of JESUS-CHRIST; in whose regard they will be made acceptable, and admitted in expiation of sin.  
Take special great heed that no corrupt Intention blast that happy fruit of your actions; and be very wary of the subtle poison of vainglory, self-love, & private satisfaction, which is the ruin & destruction of all spiritual profit in the soul. Regard not the sight, nor censure of any Man; but consider that only of God; who both rewards and punishes, not only in this world, but also eternally in the other. Recall with true sorrow the many lost actions of your life past, for want of true Purity of Intention; and direct them hereafter in union of that divine Intention whereby our Lord and Saviour JESUS-CHRIST, did honour his heavenly Father in all his actions, during the whole course both of his life, and death: for he being our Original Prototype, & divine Model; we ought thereby to frame aur action's, and to imitate them the best we can.  
Examine now well by the premises, how far you have been faulty for what is past; and with hearty repentance, propose (by God's grace) to be more careful for the time to come: and endeavouring by many fervent aspirations, frequently to offer up all your actions to God; crave humbly his heavenly help, that they may be both begunn, & ended to his greater glory: and that you may be sooner struck by death itself; then consent deliberately to offend his Majesty, by any grievous sin.   

THE SECOND PARTE Of this Rule; showing that the memory of God's divine Presence is a main incitement to virtue; and a great curb to all Vice.  
PYrity of Intention can nowaise be better seconded, then by the help of this ensuing part; of God's divine Presence: for who well considers, that he is the beholder of whatsoever we do; as it must needs, on the one side encourage, & exceedingly excite him to direct all his actions to the glory of him, who is so bountiful a rewarder; so likewise on the other; it will no less deter him from offending in his presence, who can punish us, both temporally in this world, and eternally in the other, without all hope of appeal. I have kept thy Commandments, etc. (saith holy David) because all my ways are in thy sight; Psal. 118. He gives the Presence of God, as the true reason, & means, by the help whereof he kept Gods holy law. This was that strong buckler which defended chaste joseph, and Susanna from those dangerous temptations, wherewith they were assaulted: for much better it is (said she) that by not yielding, I fall into your hands, then that I should sinne in the sight of God. Dan. 13. This was the Rule which God himself prescribed to holy Abraham; as a principal means for attaining to heigh Perfection: walk before me, and be perfect: Gen. 17. as if he had said: remember I oversee thee in all things; and thy deeds will be perfect. The reason hereof is most manifest: for as the beholding sight of a severe judge doth most powerfully restrain us from offending: so on the contrary, nothing doth so much encourage, and incite the Soldier to generous acts, as doth the sight of his King, or General, who can abundantly reward him. And therefore it well appears, how effectual a means this holy practice of God's divine Presence now is, for the perfect and entire accomplishment of true Christian justice; it deterring us most powerfully from the great evil of sin; and it as strongly also spurs us on to do good, by the practice of virtue; which are the two essential parts of this holy justice; and are as two wings to the soul; whereof, if either of them be wanting, the other will little avail her to mount up to her heavenly Bliss. By all which it appears, both how necessary this holy practice is, to direct all our actions according to the will of God: as also how needful to curb our unruly passions: & to moderate the disordered affections of our mind. Finally it serves as a severe, and awful Master, to deter the boldest sinner from offending him, who hath such power, not only to inflict all temporal punishment upon him in this world; but also to condemn him, both body and soul to the eternal flames of Hell. All which being manifest; it remains that I endeavour to declare, how this divine Presence of God may be conceived by us; and by what means it ought to be practised: for both which you may observe, that  
The first good help whereby to conceive the divine Presence of God, is firmly to believe with S. Paul; that God is not far from us; for we line, we move, and we are in him. Act. 17. Yea we so absolutely subsist by his support, as should be withdraw his sustaining hand, all creatures would return to their former nothing, from whence he first extracted them: so that we are not only inwardly replenished with him; but he also encompasseth us on every side; for, both Heaven and Earth are filled with thy glory. Esa. 6. Yea he is more intimately present to us, then is our soul; because he is the very essence of our soul; there giving to it, not only the operations which it makes in the body; but even the existence, and proper being of them both: for thou, o Lord dost all my actions: Esa. 26. Nor is it I, but the grace of God with me, (saith the Apostle. 1. Cor. 15.) Where attributing his actions much rather to God's operation in him, then to his own; and therefore by good consequence, he was there present unto them: as S. Augustin did well conceive, when he so greatly rebuked himself for having laboured to seek God abroad in his other Creatures, whom he so intimately enjoyed within himself at home.  
A second good expedient for this holy practice of God's divine Presence; is to contemplate his continual benefits, which (as the prime and principal cause) he communicates to us by the instrumental means of his other creatures; as light, by the Sun; heat, by the fire; nourishment, by our food; respiration, by the air; & all the rest, both corporal, & spiritual benefits; which as by conveying conduits, we receive from his own bountiful hand: as the same S. Augustin did likewise acknowledge, when giving his immediate thanks unto God for that first nourishment, which his divine goodness had so providently conveyed to him, by those tender breasts of his loving Nurse And therefore (with this B. St.) due gratitude also exacts of us, to keep the eye of our soul upon so continual, a Benefactor; who principally works with his creatures all the good we receive by them; though not to be perceived by our corporal eyes no more than we can behold, either our soul, or the air; both which notwithstanding be real, true substances, & are actually present with us; for otherwise we could neither act, nor live.  
Thirdly, for the more easy comprehending both the manner, and reality of God's divine Presence; some fitly resemble it to the beams of a bright shining sun vpon a clear transparent crystal; wherein nothing on any side, either within, nor without, is hidden from the eye: yea the least mote, or stain within the secretest part of it, appears as clear, as doth the exterior outside of the same. In like condition are all creatures whatsoever, in respect of God; to whom the darkest, & profoundest corners within the bowels of the Earth; & the most secret thoughts of our mind, & consciences, lie as open, as doth the shining sun: which though it may justly give subject of great terror to the wicked; yet the virtuous soul may much rejoice to be continually in the view of so loving a Father, and of so powerfully a protecting Lord.  
We being now sufficiently assured of this divine Presence (whereof Faith permitts us not to doubt) I will here also briefly endeavour to show what profit may be drawn from this certain truth (which ought greatly to joy a good Christian hart) to have for eyewitness of all we do, that soweraigne Lord who beholding both our thoughts, words, & deeds, rewards the least of them eternally (it being done for his sake) for this, undoubtedly, must strongly incite a grateful hart to aspirations, both of love, & gratitude; as also to fear & reverence; whereby the virtuous soul unites herself more closely to his sacred Presence, and labouring thus to gain a holy habit of this divine exercise; she breathes fourth fervent, and affectionate ejaculations, as fiery darts cast up unto God from an enamoured soul, inflamed with love, & which craves without art (yet with an ardent desire, and tender feeling) with the Kingly Prophet; sometimes for pardon of her sins, and for grace to amend: sometimes to be freed from a predominant vice, from some evil habit, or unruly Passion: sometimes to obtain such virtues, as may make her most grateful to God: sometimes by blessing, praising, and adoring his divine goodness; when abroad in the fields, orgardens, she beholds the Sun, the Elements, the great fabric of this world, or any other creature, either of Heaven, or Earth, which that Almighty Creator hath made for the use of Man. Finally by raising her hart unto God in producing holyacts of fervent love; of detestation of sin; of profound Humility; of perfect Conformity; of willing Patience: & to conclude, by such other acts of virtue, as occasion, and divine inspiration may best suggest: for by this good means, the soul preserves herself in a continual practice of God's heavenly Presence; she greatly prevents the worst temptations of her ghostly enemy; & by thus gaining a holy habit of God's divine Presence; with joy, and great ease she obtains holy grace to practise such virtues, as be most needful for her perfection in his divine service, and she worketh her eternal salvation thereby.  
But to reduce this so important a point, to an easy, and very profitable practice; it is here first to be observed; that the chiefest difficulty in this holy Exercise, consists in the beginning, and very first practise thereof; and therefore to gain facility in practising the lively memory of God's divine Presence; your first endeavour must be, to have both a good will, and true desire to obtain it: for a holy desire is both assisted by grace, and is also a powerful spurr to nature, for the using all fitting endeavour to obtain what is desired.  
2. We must crave it of God, by very hearty, and earnest prayer, as being a perfect gift, descending from the Father of lights; from which holy fountain we must expect it, much rather then from any human art, or industry.  
But I must not omit here to give you, as a most necessary advertisement; that you begin to practise this holy Exercise gently, and by degrees with all prudent moderation. First calling God's Presence to mind at each striking of the clock; then after endeavour the same at the beginning, and end of all your chiefest actions; for by often iterated acts, habits are begotten; and this Exercise, which at first seemed tedious and difficult; by perseverance and practice becomes both pleasing, and very easy to be renewed in all the rest of your actions; God being ever present in all places; and therefore most easy to be found.  
It is also to be observed; that some, by intemperate fervour, exceeding in this holy Exercise the due limits of discretion, and straining the faculty of their imagination above its power; by striving actually to exercise a continual Presence of God; they much weaken the head, and render themselves thereby unprofitable for other duties of obligation: which is a most convincing argument, that it proceeds not from the Spirit of God; that being truly gentle, and sweet. wisd. 10. And leadeth none to such immoderate extremities; which are but the effects of our own satisfaction, and not of the true love of God; which is never to be found destitute of solid true wisdom, and Prudence.  
You have now here seen, both how necessary, and very profitable this holy Exercise of God's divine Presence is for all such as aspire to Christian Perfection. It remains that I conclude this Rule, by showing briefly, what exceeding great harm the neglect thereof doth cause both to body, & soul: it being most certain, and manifest, that as the memory of God's divine Presence mainly deters us from sin; so likewise the neglect thereof, is most truly accounted the very source, & fountain of all impiety: for God is not before the eyes of the wicked (saith the holy King) and therefore all their ways are defiled with sin. Psal. 10. For from hence proceeds their booldnesse & temerity in offending him. To this the Prophet Ezechiel attributes the enormous wickedness of Jerusalem: and for the selfsame reason a sinner is most truly qualified by the holy Ghost, a Fool; because in his heart, he saith, there is no God: Psal. 52. That public sinner Thais, being happily struck by a serious reflection of God's beholding the foulness of her offences; she thereupon forsook her sinful course; and retiring to a penitential life, she ended the rest of her days in great repentance, and sanctity.  
This was the happy effect of God's divine Presence remembered by that happy sinner. And doubtless should we but lively conceive this sacred Presence; it would oblige us to much more reverend, and devout respect at our prayers; as also to refrain from offending in other occasions, that dreadful, and all overseeing Majesty.  
You have now had in this present Rule, the Theory of God's divine Presence; and by which is only laid the foundation, whereon this next is to build; by reducing the former to practise; which is the proper subject of   

THE SECOND RULE. Regulating all our actions from our vprising; until we go to bed.  
THE former Rule informing our understanding with that great truth of God's divine Presence: it is but requisite, that, by this, the will should be excited to the holy practice thereof; in rendering to his sacred Majesty due honour and homage, by all our actions of the day: for he having so mercifully redeemed us from eternal thraldom by the price of his dearest blood; both justice, and gratitude makes all our actions (by an infinite degree) more due unto him, than any Prince, or Parent can pretend from either child, or ransomed slave.  
And to perform our duty rightly herein to him, by the practice of this good Rule; it mainly imports us to begin well the day; to which the remainder doth so usually correspond. And therefore with a special care we ought to sanctify our first uprising thoughts, and actions, by some virtuous practice; they giving so great an impression to all our ensuing deeds of the day.  
First then, so soon as you are fully awake; having taken convenient rest, and your usual repose: it being also now your time to rise (and no incommodity, nor indisposition being offered to hinder you) make presently the sign of the Cross, thereby to invoke the divine assistance of the most blessed Trinity, through the merits of CHRIST'S holy Passion: and at the first morning light appearing to your eyes, salute with all cordial reverence, and devotion that bright heavenly Son of justice, JESUS-CHRIST, saying: O sweet JESUS the true light of our souls; illuminate my understanding, I beseech thee, and inflame my will; to the end that I may know thee, love thee, and serve thee, both this day, and evermore.  
And for your better beginning of the day; endeavour also to give God your first action thereof, by a virtuous act of Mortification; shakeing off all sloth and drowsiness, that would detain you with loss of precious time: which holy Act, you may offer to God, as the first fruit of that new day, most due unto him, and so very grateful; as it may purchase a happy blessing upon all the rest you shall do therein. Finally omit not to acknowledge with due gratitude this so graciously preserving you that night from all evil: and his mercy in affording you the good beginning of that day; wherein by his grace, you may negotiate the most important work of your Salvation; by loving, and serving him with much more care, and fidelity, then formerly you have done.  
Secondly in further thankfulness for his so innumerable great benefits; offer yourself entirely, both body and soul, with all their powers, and senses to his heavenly Majesty; all your actions, both interior and exterior of that day; to the end that he may wholly dispose of you, both in life, and death, to his own greater honour and glory. And protest, that together with all the Saints, and Angels in Heaven; and with all other creatures upon Earth; you desire to love, to praise, and adore him, by all, and every action whatsoever: yea by each motion of your eyes, hands, or feet; and by every breath you draw: for by this holy practice you shall happily associate yourself with all his other both Celestial, and Terrestrial blessed Creatures, in all their religious actions of love, praise, and homage which they render to God; to whom, in virtue of that your holy intention, all your actions will be acceptable; you actually both loving, praising, and adoring him thereby.  
And finally, by this virtuous practice, you will unite your poor endeavours with those who praise him best: and by a special manner communicate with them, and also contribute to all the honour, and glory which shall be actually rendered him, both in Heaven, and in Earth.  
Thirdly crave his divine grace to preserve you that day from all grievous sin; and propose firmly, on your part, to avoid all such occasions, as former frailties may give you just reason to fear. And resolve in particular most carefully to shun that sin, to which you find yourself most subject; and to exercise the acts of that virtue which most opposeth the same. Add also to this, an act of oblation to God, of a most willing acceptation (for his love) of all the Crosses, and troubles which may happen that day, and during your whole life. Renounce all evil temptations to sin; all inclinations to pride and self-love; all inordinate passions, and unruly affections, which may present themselves that day to you: for by this act, God will be glorified in all your sufferings; you having so very willingly accepted them for his love: and by this means, you may also obtain a divine blessing, and grace to resist all temptations to those sins, which for his love you did formerly renounce; and disavow. And in case that by frailty, you shall transgress against your morning good purpose: yet this renouncing act not being revoked; your intention stands good, and your transgression involuntary; and thereby, will either not be criminal in the sight of God; or at the least, the malice of it will be greatly diminished.  
Fourthly; raise fervently your heart, and mind unto God, and treat with him the chief necessities of your soul by holy prayer; which is as needful to a spiritual life, and advancement in virtue, as is the water to growing plants. Beg humbly his divine light to understand his blessed will; and to enable you by his grace to perform the same. Which preparation to your prayer being made  
Fiftly compose yourself devoutly in the place of prayer, as in the divine Presence of God; where, vpon your knees, first humbly and lowly bow, or kiss the ground, in acknowledgement that you are earth, to which you must return: as also in humble, and grateful memory of the most blessed Incarnation of the Son of God. Adore his divine Presence, who became Man for our Redemption. Next making the sign of the holy Cross upon your forehead, mouth, and breast (as sealing, and shutting up thereby the door of your heart against all profane words, thoughts and deeds for that time) retire yourself into the secret cabinet of your soul; there privately to converse with him alone, as if there were no other, but only himself, and you in all the world.  
Finally conceive that day, as perchance the last that shall be lent you, wherein to work your salvation; which depending upon that state wherein your last action shall be done, o of how main importance it needs must be, to make a serious reflection upon every act which may prove, perchance to be your last; and whereon your Eternity may depend for an endless weal or woe! This holy, and most important morning practice is able to make so very deep an impression in our hearts; & to continue so powerful an influence upon all the rest of our actions, throughout the whole day; as that no worldly affection, nor passion, nor any creature whatsoever will be able to disorder that happy soul, which beginning the day with so whol'some a thought, shall frequently renew the same cogitation of death: no rather he will despise all mortal things, who often remembers that he must die; as S. Hier. by his own experience assures us. Yea by this happy practice, of beginning the day with a holy memory of death, we shall be made careful of that dreadful account, which will be demanded of us at that uncertain hour: and then with joy, we shall find the Roman Orator most truly to have said; that, it is the highest point of wisdom; to do living, that which dying, we would wish to have done: and this practice would prove a most powerful Antidote to preserve us from the deadly poison of sin.  
Our morning preparation thus made; and our usual prayers, and devotions performed with due reverence: we must then betake our selves to such employments as our present condition shall require at our hands: calling often to mind for what end it was that God did create us, and doth still preserve us in this world: all which being only for his glory, and our own salvation; we must carefully direct all our actions accordingly; as being to render a most rigid account for every moment of this most precious time, which God hath lent us to negotiate with our talents for that end.  
Now to be faithfully accountable herein; I conceive it a singular good expedient, not only to regulate in this manner all our actions of the day: but also to propose unto ourselves a set order, and distribution for the employment of the whole time thereof, according as our condition, and calling may both admit and require of us, to God's glory and our own soul's health: for order is most pleasing to him, who created all things in order, measure, and weight. Wisd. 11. And it will prevent much idleness, as also tediousness to our minds; to both which they are exceeding subject, who propose not to themselves some due method for the employment of their time, and affairs; which being rightly ordered, they pass with much more content and ease.  
Now this right order consists in the fit disposing of all our several employments for the day: as for our morning and evening prayers; & for all our other employments, as well spiritual, as temporal, suitable to our condition, & leisure: regulating the time for our studies, or reading; for our work, or corporal refection; for our recreation, or for such visitts; & conversation, as either civility, or charity may justly exact of us. In fine we must observe an order and set time for all our affairs, so fart as prudence, and convenient fittingnesse will permit. Nor is it less convenient that we should stint, & discretly regulate a due proportion; as well for our domestic expense, as also for all other occasions answerable to our condition, and ability: allotting also for Alms what may be fitting, in due gratitude unto God; for this is that order (saith S. Aug.) which brings us to him; that we do all things decently, and according to order. 1. Cor. 14. And with a pure intention for the glory of God: for hereby all our actions will become grateful to him, & meritorious of eternal reward. O let us not therefore omit to direct rightly our morning Intention; nor to propose unto ourselves some good employment for the day; which must not be consumed in idleness, nor in the vain and fruitless pastimes of mere prop vain, & worldly Conversation.  
By the first part of this Rule you have direction for your morning actions, whereby to regulate all the several employments of the ensuing day. But to conclude the better, what we endeavoured well to begin; and to make that our morning oblation, an entire sacrifice unto God: it will be requisite, that we be as careful to crown that our mornings well beginning with as holy a good evening exercise at our going to bed: which I will endeavour to propose unto you by   

THE SECOND PART Of this Rule, to be practised before our going to bed.  
IT is no less necessary to end well the day, than it was to begin it well: and as needful to consecrate to God our last evening actions, as our first in the morning, And to this end, before we go to rest, we ought to conclude the day with this evening Exercise; as it is generally practised by the best Catholics; retiring into our Oratory, or the usual place of prayer, so soon as fit time may require to dispose ourselves to our rest: and there alone, or in company (as may be most expedient to our present condition) we may say the common Litanies of the Saints, with the ensueing prayers: to which we may also add such other accustomed devotions, as time, place, or other circumstances shall require. And finally conclude with abriefe examen of Conscience consisting of these four following points.  

An examen of Conscience, for such as in a virtuous course of life, aim most at Perfection: and often frequent with devotion the holy Sacraments.  
FIrst devoutly upon your knees, & in the Presence of God; adore him in your heart, & crave his grace to call your sins to mind; and to detest them.  
Secondly give thanks for his innumerable benefits; & for his preserving you from so many dangers: and for those especially of that present day.  
Thirdly examine in particular what sins you have committed by Thought; by Word; by Deed; or by Omission; whereof the World; the Flesh, or the Devil may be able to accuse you. Whether you have broken any of God's Commandments; or of those of his Spouse, the holy Cath. Church. Whether you have offended by any of the seven deadly sins: or by any of your fivecorporall senses. And in particular; if failed in the duty of your present state, and condition.  
Examine what has happened in your Conversation of that day, wherein you may have offended God; either in Thought. By Vanity. By anger. By Impurity. By Pride. By Presumption. By Revenge. By Rash judgement. By Disdain. By Envy, or the like.  
In Words; either immodest Or impudent. Or Proud. Or Disobedient. Or Uncharitable. Or Injurious. Or Untrue. Or Blasphemous. Or , and the like.  
Or finally in Deeds: examining well your Conscience, of all your sinful acts: and observe with diligence your own vicious inclinations and disordered Passions, and Affections which most incline you to sin. And principally make good reflection upon those faults committed against your resolution made that day in your morning prayer: as also upon such affected venial sins, as frequently are committed by deliberate, & free consent. Of which sort, are idle, & unprofitable words. Trifling untreuthes. 'Slight Contempt, or aversion. Small Calumnies, & murmurations against Superiors, or others. Sloth to refist distractions in Prayer. Negligence, and cooldnesse in frequenting Sacraments, and all other devotions; doing all rather by custom, and without fruit, for want of virtuous endeavour. Vanity, & secret self-esteeme. Toomuch inclination, & industry to seek our own ease, & commodity, neglecting our Christian Perfection. Self-love in our actions; & and the like.  
But I must seriously here recommend to you this very useful advertisement for your examen, before confession: wherein although you must be serious, & very diligent; yet free from anxious and over scrupulous disquiet of mind. First carefully examine; whether since your last Confession, your Conscience accuse you of no mortal sin: and if it be guilty but of venial: then let your Examen, and Confession also be chief concerning your daily, and most habitual faults, which you are most bound to amend: of which kind those are, which cause greatest remorse to your Conscience; which hinder your progress in virtue; and are most contrary to the vocation, and state of life wherein you live: or those finally, to the Confession of which you find most repugnance, and whereunto you have greatest affection, and inclination. For it is well to be observed, that by this manner of examen, and Confession of these our principally affected sins (takeing as by task to amend them) the grace of the Sacrament is much more abundantly obtained; then if by a long scrupulous search, & tedious Confession, we should labour to find out all our meanest frailties, and least venial sins; for thereby we so spend the whole force of our spirit; as that small attention can be had, to make with true repentance good resolutions of amendment: according to which not withstanding it is, that we receive grace in this holy Sacrament; & not according to the time, or toil which we employ in too unquiet examen, or in long, and scrupulous Confessions: wherein, though it be not needful to confess all our venial frailties; yet we must be truly sorrow full for them all; and purpose to amend them; which is the chiefest point, and best disposition to a profitable Confession: declaring our sins, not as by custom only, and after one set form, still repeating the same, and in such general terms; as the greatest Saints alive are not free. We must therefore accuse ourselves only of such things in particular, as most require correction; expressing them so humbly, clearly, and briefly as we can: assuring ourselves that the longest Confessions are not always the best; but those which are made with most repentance, & truest purpose of amendment.  
Fourthly stir up yourself to true hearty Contrition for all your sins: crave humbly pardon of God for them, proposing with a firm resolution (by God's grace) to amend, and to confess them with true sorrow, at the next fitting tyme. Endeavour by this means to put yourself in that happy state wherein you would be content to be found at the hour of your death: which may be done by these four brief ensuing acts.  
First by an act of holy Faith, firmly believing whatsoever God hath revealed to his holy Cathol. Church: and as for such, is by her proposed to us, to be believed.  
Secondly by an act of divine Hope, founded in God's great goodness, and faithful promises; and in the sacred merits of JESUS-CHRIST.  
Thirdly, by an act of true Charity; in loving God above all things, and our neighbour as ourselves.  
And finally conclude with an Act of Contrition; detesting all sin; because it is injurious to so great, and good a God: which detestation of sin, and hearty repentance (as by very powerful motives) may be stirred up by these ensuing considerations.  
First by well pondering who he is that offendeth: to wit, a poor abject Man; a contemptible worm; yea very dust, and ashes.  
2ly. Who he is, that is offended: to wit, God omnipotent, infinitely good just, & merciful; who hath both created, & continually preserves us pouring down innumerable benefits upon us most ungrateful Creatures.  
Thirdly, to consider the ill effects of sin; whereby (if mortal) we lose God's grace, which is the life of our soul, and of being the children of God, we become children, and slaves of the Devil: we forfeit Heaven, & become liable to the everlasting flames of Hell, the greatness, & horror whereof, is most extremely formidable, euen to imagine, but by a serious thought.  
And lastly to consider, for how unworthy a gain, and small a content, in satisfying some fond curiosity, or sensual and unruly passion; we renounce our eternal Bliss.  
Out of all which considerations may well be framed this following Act of Contrion; or some such like; as we shall find most moving to our hearts, for that effect.   

An act of true Contrition.  
My Soweraigne Lord God & most merciful Redeemer: for that I love the above all things whatsoever, it grieves me from the bottom of my heart for having offended thee. I firmly porpose never to offend thee any more, but to avoid the occasions of my sin, to confess, and to fulfil the sacramental penance, which shall be enjoined me for the same, & I now offer up my life, and death, my body, and soul, with all the operations of them both, in satisfaction for all my grievous sins: & I most humbly crave that (I wholly trusting in thy infinite great goodness, and mercy; and by the sacred merits of the most precious blood) thou wouldst pardon me (as I do all who any way have injuried me) and vouchsafe me thy holy grace to amend, an final perseverance in the same until my end.  
These our devotions before bed, being ended we must retire ourselves in that devout recollection from all company, the best we can, to our quiet repose without dissipating our hart by any further needless discourse, or idle conversation: but beginning now to undress, our selves, and to put off our , we must call to mind how Death will shortly bereave us of all worldly things, as honours, wealth, friends, pleasures, and what else soever we enjoy; we must make here a true virtuous act of perfect conformity to God's heavenly pleasure, as a most willing surrender of all which is ours, to be freely disposed of by him both now, and in all eternity, saying. O when shall I divest myself (dear JESV) and put off the old man, with all my evil acts, and sinful habits, to the end I may be renewed in spirit; and may put on the new man which according to God is created in Justice and Holiness of truth. Thessaly. 4.24. Consider that a day will come for your uncloathing never to revest yourself, when your last infirmity (as the forerunner of death) shall bring you to your final lying down; when (alas) unless our souls be found adorned with the holy habits of vertuë, we shall then appear (as did our first unhappy parents) naked and confounded in the divine presence of God; and in danger to be cast, not only with them out of the Terrestrial Paradise; but of celestial bliss for ever: which being a thing so justly formidable; let us now use all fitting industry, for that dark night of death will come suddenly upon us, & then no more time will be granted to negotiate our salvation; for on which side soever the tree of our life shall fall, there will it for ever remain.   

A reflection to be made when we enter into bed.  
At entering into bed, we may say: In the Name of our Lord JESUS-CHRIST crucified, I lie down to rest; he bless me; keep me; save me; defend me, and bring me to life everlasting. Amen; or thus: O dear JESV, the eternal repose of thy elect; when will come th● hour, and time, that my poor soul may without end receive her rest in the eternal glory. Being laid down in your bed, think with yourself; how sleep is the true resemblance of death: the bed represents our grave; the sheets, our coffin, and the covering represents the earth, which shall one day be cast upon our corpse to cover us: and hereupon making a serious reflection upon your own mortality, most humbly recommend yourself to the divine protection of the sacred Trinity, saying: God the Father bless me; JESUS-CHRIST defend and help me; the virtue of the Holy Ghost illuminate, and sanctify me this night, and ever more. Amen. After this compose yourself gently to sleep upon this consideration; that once you must lie down, to rise no more, but by their hands, who bear you to the grave: nor have we any assurance, but that very night may prove the same; Gods blessed Providence so dispofing it, that none shall know the coming of that dreadful hour, to the end that we should always be ready, and prepared for it with our lamps of holy Faith, replenished with the oil of good works expecting the call of our heavenly spouse.   

A devout Practice to be used in the night, when we cannot sleep.  
It is a very good remedy to drive away evil fancies, when we cannot sleep, to make some elevation of our hart to God, for his innumerable great benefits, and abundant provision of all fitting necessaries; we having a soft bed, and well covered, whilst so many poor, and needy souls are forced to repose their hungry, bare, and wearied carcases upon the hard ground, or perchance upon some little straw, without all other defence against the great rigour, both of hunger, and could; and yet their innocency, and holy merits, may be likely to deserve much better all these great blessings than we; here let us again raise up our hearts by some such like fervent ejaculations as these: O JEUS be thou unto me a jesus, and save me. O my most merciful Father, and dreadful judge; am I now in that condition, and state for my conscience, wherein I should be content to be found at the hour of my death! O when shall I truly love thee with my whole hart and soul, or as composing yourself to rest at the foot of the sacred Cross, rehearse these blessed words which JESUS-CHRIST pronounced there to his Heavenly Father: Father into thy hands I commend my spirit. Luke 23. Recite this holy Sentence with great fervour, love, and humility; beseech him so to imprint it in your hart and soul; as that you may conclude your life, & last breath in pronouncing these sacred words in union of that intention, and disposition, wherein JESUS-CHRIST prosented that his last prayer to his eternal Father upon the Cross. This done, without any further straining your mind, compose yourself again to sleep, endeavouring that your last interior act, be ever of the love of God.  
I will conclude this Rule with a very serious admonition to all such as it may most concern; which is that they so regulate the hour of their going to bed; that having had sufficient time for their rest, they may rise in a good hour in the morning; not converting day into night, and night into day; to the great prejudice, both of their corporal, and spiritual health: as also to the exceeding hindrance of their whole day's employment, totally perverting the natural order which God hath ordained us, who made the night for repose; and the day, wherein to labour and expedite our affairs.    

THE THIRD RULE. FOR THE EXERCISE of Prayer. Showing how profitable, and necessary it is: and what conditions, and dispositions are required thereunto: with a set Exercise for daily prayer.  
THE former Rule being properly to regugulate our morning, and evening actions; due order requires that this should treat more particularly, and at large of Prayer, which is a needful food, defence, and chief preserver of spiritual life in a Christian soul; an useful fountain, without which the holy plants of virtue could neither take life, nor growth in us; were they not very often watered with this Celestial dew by holy Prayer; which gives both force, and vigour to resist the scorching heat of our sensual affections; as also the unruly 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 doors and coffers of Gods divine treasure; and leaveth nothing shut, or hidden, to which it makes not way, and free access: yea and which far yet exceedeth all this; it opens also the door to the cabinet of Gods own divine Presence, & gives us admittance at all times, and in every place unto his Heavenly Majesty; there leisurely to confer, and treat with him all our necessities concerning either body, or soul. This is that golden key of highest honour, & privilege given us by the Eternal King of Heaven, whereby without control we approach the divine Throne and Majesty of God; there to contemplate his greatness, to admire his beauty; to love his goodness; to taste his sweetness; to represent our own wants; to beg pardon for our sins; to crave his grace, and to obtain great gifts, both temporal, and spiritual. By this happy key is opened to us the whole magazine of his Celestial treasures: nor is there any thing which he refuseth to this powerful address of holy Prayer: Whatsoever you ask, by prayer believe that you shall receive it and it will be granted to you. Mark 11. The very same he also promisseth, and confirmeth in Saint john 14. and 16. & therefore it hath not been without great cause that God's chiefest Saints have ever made so high an esteem of holy prayer which they have also done in respect of an other great prerogative which it hath, in communicating to our soul supernatural knowledge, & wisdom, by a divine light immediately from God himself; which doth far surpass whatsoever humane force, or industry is able to obtain: approach ye to me, and be enlightened (saith the Psalmist) Psal. 33. And from this light it was, that S. Hier. and S. Tho. of Aquin. confess to have had their greatest help to understand the hardest & obscurest points, both of the holy Scripture, and Divinity. And by what other means obtained S. Antony in the desert, S. Simon Stilites in his stupendious and long penitential life upon a pillar, B. Gregory Lopez; in his great retirement both from all company, & study of humane literature. saint Cath. of Sienna; S. Theresa, and so many more holy persons, from whence I say did they draw such profound knowledge of all divine Mysteries; but from this heavenly help of holy prayer? Nor is it any marvel that those who are taught immediately by God himself, should by such a lightsee more clearly and vnderstand more profoundly, than they who derive their knowledge, but from their mere humane industry; which is without comparison, much more unperfect than the light of a candle in regard of the bright shining Sun; since the Sun being of a far higher nature, and force; it serves not only to enlighten; but also to give growth, and life to all whereupon it shines: Psal. 93. whereas the poor weak, & glimmering candle, comes short of all such effects: & fitly represents to us the weak capacity of man's natural understanding and knowledge.  
Blessed S. Augustin is as efficacious, and clear in declaring to us the necessity of holy Prayer, as he hath been to manifest its happy fruits; assuring us, that Prayer is as necessary for the soul, as is air, or food for the body: without which, as it cannot live; so neither can the soul continue long in its spiritual life of grace, without the holy exercise of Prayer: which is to her as a furnace is to iron: for that mettle although of itself it be both hard, stiff, and cold, yet being cast into the furnace, it becomes hot, bright, and pliable to what form the workman shall please, and remaining, but a short time out of the forge, returns to its former natural qualities, and becomes as stiff and cold as before. It is just so with our soul, which through its depraved nature, is both cold, & very unplyable to virtue, unless it be heated by the holy fire of Prayer; from which it cannot long be separated, but it looseth fervour, and returns to its former bad inclination, and sinful habits again.  
Having here briefly discourced of the necessity, and great fruit of holy Prayer; I cannot omit to say something also of the force, and singular efficacy of the same: and how powerful a means, it is to obtain at God's hands all our corporal, and spiritual necessities; as by God's holy help, I shall endeavour to prove by several most manifest examples, both out of the old and new Testaments. As first may well appear in that dangerous, & great encounter betwixt Amalech, and the Children of Israel; wherein so long as Moses lifted up his hands to pray; the israelites prevailed, but if (through weariness) his arms failed to continue that holy posture; their enemies gained the advantage so that in Moses his prayers, consisted their strength and victory. Deut. 17. And how often he at other times, by fervent prayer with held God's hand, even ready to strike a deserved revenge upon rhose rebellious people, as may be seen in the same chapter.  
The like powerful effect had his holy prayers for those sinful people. Exod. 32.10. God there saying to Moses: Pray not for this people, nor hinder me thereby from punishing them. And Exod 23. we see how, in a manner, he held God's hands, from thundering fourth his destroying wrath upon that rebellious generation, for their adoring the golden calf: Suffer me that my wrath may be powered forth against them; as if he had held him by force from destroying him. And Psal. 105.23. and 24 he said, he would destroy them; if Moses his elect, had not stood in the way before him, to turn aside his wrath, that he might not destroy them.  
Yea had not the powerful effect of prayer sufficient force to change Gods dreadful sentence, pronounced by his Prophet jonas for the destruction of sinful Ninive; which yet by holy prayer, and penance obtained his merciful pardon.  
joshua by his prayer, stayed the course of the Sun, until he had accomplished a glorious Victory over his enemies. Ios. 10. Esa. by prayer, caused the same Sun, to go bacl in favour of King Ezechias, ten whole lines of the dial: and the same King Ezechias by his fervent prayer, retarded death itself, fifteen whole years, which was before upon the very point to have seized upon him. Kings 3.18.  
And since the Law of grace, many of God's Saints, by prayer have raised the dead. S. Gregor. Thaumaturgus (so called by reason of so great a number of stupendious miracles which he wrought) dried up a great lake by his prayer, to reconcile a mortal discord which it caused betwixt two contentious brothers. He removed a great mountain, to make place for the building a Church. He fixing his walking staff into the bank of a River, which by its frequent inundations used exceedingly to prejudice all the territories about, that dry staff presently sprouted fourth, and grew up to a great tree, and by his prayers became the limited bounds of that unruly river, which it never afterwards exceeded.  
And to conclude; Zonaras relates, that S. Basil by his prayers opened the fast shut doors of the Church at Nice; (which the Arrians could not effect by theirs) in the presence of Valence the Emperor: who had proposed that expedient to prove, whether the prayers of the Catholics, or those of the heretic Arians were most efficacious, & consequently which of their faiths should be esteemed for true.  
By all which their prodigious miracles, we plainly see the great power, and force of prayer, and we shall need no better proof to manifest how strongly it prevails with God for whatsoever we shall but rightly demand. And therefore I will now proceed; and show  

WHAT EXTERIOR preparation is required for prayer: and what interior conditions are necessary to make it gratful to God, and fruitful to our souls: wherein consists the chief point of this good Rule, for holy Prayer.  
FIrst for the exterior preparation, a convenient place is to be assigned to prayer, which may be solitary, quiet, and free from noise, and company.  
Secondly, certain appointed, and convenient times are to be set apart for this holy exercise, which (without fitting cause) we must not omit, nor change.  
Thirdly, the composition of the body must be modest, devout, and humble: as bare head, and upon our knees, with joined, and elevated hands, like criminels, craving the mercy of God.  
Fourthly, our words must be also raverently pronounced, and so leisurely as to be distinctly understood: for as it would be esteemed an exceeding incivility to speak so consusedly fast to a temporal Prince; as that we could not be understood, so much more sinful irreverence it is, to speak with the King of Heaven, in huddling out so fast our words in Prayer, as that, even we ourselves should not know that which we so mutter to Almighty God.  
Now concerning the interior conditions required for holy prayer (true faith being first supposed, without which the Apostle tells us, that, it is impossible to please God. Heb. 11.) the next necessary condition (and required also by saint Paul) is Charity, without which, even Faith itself (he saith) would nothing avail him. Cor. 13. and for want of which virtue, both the Prayers, and Sacrifices of wicked Cain were utterly rejected, because he made his offering with a hart full of rancour, & envy against Abel, his innocent brother. And therefore, if going to make our prayer, and oblation unto God, we find in our hart any grudge, or breach of Charity towards our neighbour; our Saviour himself expressly commands us, to lay down our offering; and having first made our peace, and reconcilement, then to bring our offering, and not before. Math 5.  
The second interior condition is, by purity of intention to seek the true end of prayer, without which it would be vain and fruitless; now the true and pure end of all good prayer, is humbly to crave thereby a light from God to understand his holy will, and grace to perform the same; as also increase in his love, and advancement in virtue; a true conformity to his blessed will, with a real contempt and abnegation of ourselves; not seeking our own sensible gust, or spiritual consolation, but renouncing all curiosity of spirit, and self love; to seek only and purely God's glory, and not our own satisfaction by Prayer: for in that we seek not God, so much as ourselves, and our own interest; and therefore no marvel, if we find him not.  
A third condition yet required for holy prayer, is the virtue of Mortification; for such is the great connexion of these two virtues, as the one is never to be found in any eminentdegree, or perfection without the other: the reason thereof is clear, for if the hart be possessed with vain, or sensual delights, it is not capable of true spiritual, and heavenly contents: and therefore it is, that we find so few endued with this holy virtue of prayer, because there are so few, who are truly mortified: for who hath obtained the virtue of mortification, will soon get the virtue of prayer; the first disposing us unto the second: for since we cannot live in this world without affection to some content, or other; therefore it is, that if we hate, and deprive ourselves of these worldly contents, we shall easily seek out divine, and heavenly comforts, by the means of holy prayer; which doth necessarily require  
Attention, the third condition, & without which our prayer would be but plain hypocrisy, and by voluntary distraction, it would become vice, and much rather provoke God's anger against us, then appease his wrath: for God being a spirit, in spirit we must adore him (saith saint john 4.) and therefore only lipp-prayer, without the hart, (according to saint Isidore) is no prayer at all; Prayer being as saint john Damascen defines it; an elevation of the hart to God; without which, they are most justly reproached by the holy Ghost, who praise God with their lips, but have their hearts far from him: Prayer being without attention, but as the shell without fruit; which, as it would be rigthly offensive to present to a mortal Prince, with much more reason a far greater crime it is, to present our prayer to God without attention; which is as the shell without the kernel; or as the body without a soul: yea mere verbal Prayer without attention of the mind, is but a corporal action, and no prayer at all, which requires an elevation of the hart, with pious affection, and attention of the soul. Prayer finally is properly called a virtue of Religion, and consists not only in the corporeal, or material faculty of the body; but chief in the powers of the soul, and in the spiritual actions thereof, which must be interior, and truly spiritual; for otherwise it could be no true worship of God; and by consequence no act of the virtue of Religion, it not proceeding from the interior operation of the soul, by which God must be worshipped, as saint john hath told us. c. 4.  
It is also here to be noted, that prayer is not the end; but rather the means unto perfection: and therefore, that our prayer may be profitable, we must raise up thereby some pious affections; and produce from thence good purposes and resolutions for the actual exercise of some determinate virtue; or for avoiding some particular vice; for some certain good act to the glory of God, or to amend some particular imperfection; or finally to practise some virtuous act of mortification for the love 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 never so insipid, or dry; yea it will be both pleasing to God, and very profitable to our souls; though wholly passed over with, what involuntary, and troublesome distractions soever.  
The fourth condition (and the principal) whereby to make our prayer efficacious to obtain what we ask (and by which, both it and all our other actions ought to be regulated) is to present it in the name of JESUS-CHRIST as S. Paul recommends to us, Colos. 3. Whatsoever ye do (saith he) either by word, or by deed; do it all in the name of JESUS-CHRIST. And he himself also assures us; that all which we ask of his Father, we shall obtain it undoubtedly; provided we demand it in the name of his dear Son JESUS. Io. 14.15. and 16. that is; in his spirit, and with such dispositions, and intentions in our prayer, as he gave us example in this world to do.  
And therefore to this end, unite your prayers unto his, perform them in true love & charity, humility, purity, fervour and attention, the best you can, and in all those other dispositions, and holy intentions, wherewith our loving Redeemer was accustomed to pray unto his Heavenly Father, whilst he was here amongst us upon Earth.  
The fifth condition is, to place ourselves in God's presence with profound humility, and a contrite hart for all our sins: acknowledging our own great unworthiness to appear in his sight, or to be heard by him; as not being able of ourselves to have the least good thought, nor perform the least grateful act to God: but relying wholly upon the sacred merits of JESUS-CHRIST, in which humble assurance, we may demand of his Eternal Father, a supply of all our necessities, both spiritual and temporal; together with all other celestial graces for his sake.  
The sixth condition required for true & fruitful prayer, is an humble confidence, with constant perseverance and true fidelity in this divine exercise: for God requireth it in very many things, which he will not grant us, but by constant perseverance, and long demand: thereby the more to exercise our humility; as also to make his gracious gifts to be the more esteemed by us.  
In fine the qualities, and due properties, accompanying true holy and fruitful prayer, are these: Respect, Attention, Fervency, Faith, Hope, Charity, Resignation, and constant perseverance in the greatest barrenness and sterility of all Devotion; yea should we be as it were overwhelmed with great distractions, & dissipations of the mind; wherein perchance the virtuous soul may greatly be afflicted through fear of offending; whereas by her patiented suffering, & holy conformity, she becomes more grateful unto God, then by the most fervent prayer, bedewed with many tears of very sensible, and tender devotion: for in that our nature receives both solace, and reward; but by holy patience and fidelity in serving God in that insipid dryness, and want of all sensible consolation; she serves him for pure love, and much more generously; it being without all present recompense. But now for the better comfort, and direction also of the timorous soul, desirous to perform her faithful duty to God, I conceive it very requisite here to add this ensuing advertisement  

Concerning comfort, in involuntary distractions in Prayer, and the remedy against them.  
For the comfort of such as are afflicted with importunate and involuntary distractions in Prayer, S. Basil assures us, that God is only offended by such, as be volunluntary, with sufficient advertisement, and consent, staying wittingly, and on set purpose in such distractions in our prayer; which is indeed sinful irreverence; and disrespect to God's divine presence, to which they pretended to approach by Prayer. And therefore (according to S. chrysostom) unto such we may justly say: How canst thou expect that God should hear or hearken unto thee; seeing that thou dost not hearken unto thyself? But if using our best endeavour to resist such evil distractions, they yet return; and that through our natural infirmity we remain wholly distracted, & void of all actual attention in our prayer; God is not offended thereby; but moved much rather to compassion; he well knowing our infirmity, and the great frailty of human nature. For as a loving Father compassionateth the natural maladies of his children; much more tender is our Heavenly Father to all such, as love and serve him: for he well knows of what frail mettle we are made, Psal. 108. and therefore he will not be angry in seeing us fall into those our natural miseries, and imperfections against our will; which we striving to resist, they are but as a combat to cause us much merit, & to make our prayer so much the more grateful, by how much we suffered therein with holy Patience, those troublesome disttactions, whereby Almighty God made trial of our fidelity: for we make a most excellent Prayer when we offer to God the amorous affections of our love, with actual sufferance for his sake of those things which much displease us: yea than it best appears that we truly love him for his own sake, and not for his comforts, and spiritual gusts, which he often communicats at other times: and the happy soul which in this sort shall rise humbly from her prayers (yea though even overwhelmed with such involuntary distractions) she may rejoice, and be greatly comforted, for having made to God so grateful a prayer and more profitable also, peradventure, than it would have been without the least distraction; God being greatly delighted with an humble, and resigned will and of this we may make some little iudgment by the practice of a charitable person, who by the humble and modest perseverance of a poor quiet beggar expecting his alms, is powerfully moved to relieve him. And now although by this the timorours' soul may be comforted in all her importante, & involuntary distractions in prayer: yet I will not omit to give this one good remedy more, by a fervent ejaculation, composed in this manner out of the very words of that great Master of spirituality, blessed Auila: which the troubled soul, as prostrate at the feet of JESUS-CHRIST, may rehearse. My Soweraine dear Lord; so far as this my greatest sterility, and distracted mind proceeds from any fault and negligence of mine; I am heartily sorry for giving the occasion thereof: but if it hath been thy divine pleasure to permit them for due punishment of my sin; I most willingly receive them, as a most favourable chastisement from thy most holy hand: only grant me thy grace, sweet JESUS, I beseech thee, that I nowaise offend thee thereby; nor be deprived of the holy fruit of my prayer. Say this from a sincere, & loving hart; & doubt not but by your patience, Humility, and Resignation, persevering the best you can in holy prayer; you shall receive both profit, and consolation: nor will you lose your reward which he hath promised to all them who use diligence, and their best endeavour to deserve it.  
Dart up your hart unto God, and say to him in mild and humble cofidence: jesus the Son of David have mercy on me, Mark 10. knock your breast, and in the repentant spirit of the humble Publican, say: God be merciful to me a most wretched sinner, that I am, & do therefore most justly experience that my soul is like dry, and barren earth before thee, without one drop of the water of devotion where with to moisten it: Psal. 142. And finally in union of that great dereliction which our dear Redeemer suffered upon the Cross; cry also out with him for heavenly succour: My God, my God, why hast thou forsaken me! Math 27.  
And if after all this peradventure you find ●o remedy, nor any increase of fervour in your soul; be then no further troubled, but faithfully continue your accustomed prayer the best you can, with a quiet and peaceable mind, in all true humility; accounting it sufficient happiness for you to be admitted to the presence of the highest Majesty, there freely to propose your chief necessities, and to be both heard, and looked upon by him, although he speak not to you then with such familiar conversation as you desire; that being a favour not granted to all; but to such, and at such times as is best pleasing to himself.  
Finally let these distractions in prayer be never so importunate, and this spiritual desolation never so anxious, yea although we should conceive probably that they proceeded from our own sinful negligence and infidelity, yet we must not disquiet our hart for them; but we ought rather with true humble patience to receive them as due punishment of our former sin: for by so doing we may be certainly assured, in the great mercy of God, that he will turn all to our greater good; supposing that we faithfully observe these three following things. First that we take occasion thence to humble our selves the more. Secondly, that no trouble nor dejection caused thereby drive us from the practice of our accustomed, and approved virtuous exercises. And thirdly that we employ out faithful diligence to avoid such faults, as may probably contribute unto those distrastractions, and dissipation of our mind.  
But you will say: how can my prayers be grateful to God, I having my hart and soul encumbered with so many evil thoughts, and perverse inclinations? I answer, that it is one thing to feel the temptation; and an other to consent thereunto: give no consent to it, and you are so free from any offence thereby; as contrariwise it serves you as a good occasion to increase your merit in the sight of God: and it also confirms you much more in true virtue, and will finally be sure of a most happy reward. I will conclude with this advertisement, for the better avoiding these usual impediments of the happy effect of prayer.  
The first is want of reconcilement by charity with our neighbour, which made the sacrifice of spiteful Cain to be rejected by God, as hath been already observed.  
Secondly, hardness of hart to to the poor, is also a sin which much hindereth us to obtain the effect of our Prayer: for how can we hope to have God bountiful to ourselves, when we deny to the poor what they ask of us for his sake: He that stoppeth his ear at the cry of the poor; himself also shall cry & shall not be heard. Prou. 21. Give, and there shall be given to you, for with the same measure that you meet, it shall be measured to you again. Luke 5.6.  
3. The unfittingnesse of what we ask, is oftentimes a hindrance to the obtaining it: So Saint Peter asked what was hurtful, when enamoured with the glory of CHRIST'S Transfiguration, he desired to stay in that manner with him for ever: but God showeth his love as much in denying our prayers when they are hurtful, as in granting them when they are profitable to us: and therefore we ought to be as well content and tankefull to God for the one, as for the other, & never to repine at the not obtaining of our prayers: for if we have not our desire, we have that which is better for us, if we conform our wills unto the will of God. And whosoevet well observe Gods manifest and blessed providence in denying him some things which he hath begged by prayer, will undoubtedly perceive, yea and be forced also to confess in his hart, that God's condescendence to his petition would have been much to his harm: but God of his goodness not givingway to our ignorance for our hurt; grants not that which we then did imagine to be for our good, but that which he certainly knows to be best for us.  
These now are briefly the chiefest obstacles, which hinder the desired effect of our prayer; to wit, the guilt of our grievous sin; hardness of hart towards our enemies, and the poor; want of reverend attention, & devotion in our prayers; and the unfittingnesse of what we desire, which would be to our greater harm, should we obtain the same. Which obstacles may best be prevented, by purifying our intention in the beginning of Prayer; and by examining our usual comportement in that holy Exercise; what time we allow for it? with what fervour, reverence, and attention we perform the same? Alas the least time which we spend in it seems tedious, and very long; whereas we think the rest but short, which is consumed in worldly and trifling vanities. Which being well considered, we ought not to marvel at our gross stupidity, and little gust in what concerns our spiritual, and heavenly felicity; we being so very negligent to crave Gods needful grace for that effect, & which he only grants to such, as humbly, and fervently beg it at his hands.  
By all these premises, we may now sufficiently understand the nature of holy Prayer; as also the fruits, the necessity, and the force thereof: what preparation, and necessary conditions are required to make it efficacious to obtain what we ask; what we must do when assaulted with involuntary and importunate distractions: and finally what are the obstacles which make our payer inefficacious for obtaining what we desire; wherein though I have been longer than the brevity of a mere practical Rule might require; yet for that the right knowledge of a thing which is very precious doth stir up a great desire to obtain the same; therefore I hope my labour will neither be lost, nor yet prove ungrateful, in laying open thus amply both the nature, and happy fruit of holy Prayer; whereby a virtuous soul will be moved to be much more serious and assiduous in the devout practice thereof.  
It now only remains, that I recommend to you some set form and order for your usual and daily prayer; which nevertheless you may change, & to which you may add, according to your own devotion, & the advice of your spiritual or Ghostly Father, with whom, both virtue & discretion requires that you should freely communicate all your set practices of piety: and thereby you will the better understand Gods divine pleasure; and keep your zeal & deuotion much more securely within the bounds of discretion, and true virtue; by renouncing your own satisfaction in humble submission unto him, whom you have chosen spiritually to assist, and direct you; and by him, to understand the will of God.    

A Method, or set form for our principal devotions, and daily prayers.  
Now concerning this order, or set form for our daily prayer, it might be sufficient to remit you to the manuel, and other good books of devotion; out of which your own discretion is best able to make a choice (as I doubt not but you have already done) most suitable to your present condition, for the which your obligationin particular is very great to God, for his affording you so gracious a favour of much good leisure, and opportunity to converse so familiarly with him, both by reading, and prayer: whereof they are deprived who are of a meaner condition: and therefore, as well in due gratitude, as also the better to correspond with so happy a condition; you may make use of these, or of some other devotions, as God shall best inspire you; or as some good spiritual director may advice you by his better counsel.  
After your first morning oblation to God, and rectifying of your intention for all your actions of the day: I must in the next place recommend to you, one little half hour of mental prayer. And as for the method to be practised therein, I remit you to the great Bishop of Geneva Francis de Sales of most happy memory, in his first and second part of his Introduction to a devout life; where you shall see a short, plain, and easy method for making of mental prayer. Your meditation ended, hear Mass (if you can) in honour and adorarion of JESUS-CHRIST there truly present in that holy Sacrifice; whereby the price of our Redemption is applied in expiation of our sin; which doth far surpass in payment of that debt, all other satisfaction whatsoever; whether by fasting, prayer or any corporal austerity; it being the infinite satisfaction of JESUS-CHRIST, which is thereby applied to our souls. And hence it is that Satan our mortal enemy, and all his wicked instruments so mainly oppose the holy Mass; as greatly envying the glory of God, and our soul's health, which is reaped thereby. Say daily our Ladis office, and your beads, according to the several mysteries thereof: and read towards the evening the Saint's life for the next day; observing with good leisure what virtues you shall find therein most necessary for your own practice: and make it the subject of your next morning resolution, to produce some good acts thereof, as occasion may be offered; and crave humbly that Saint's intercession to God, to obtain you grace for imprinting so needful a virtue into your soul.  
There is yet one thing more, which both for its piety, and profit, may well challenge a prime place amongst our devotions; the Litanies (I mean) of that most sweet, and adorable name of JESUS, which you have in the Key of paradise, and other books. Piety demands it, in devout acknowledgement of those divine and glorious attributes of our Eternal King, and loving Redeemer JESUS-CHRIST. And profit may also persuade us to it, since divine truth assures us, that whatso ever we shall ask in his name; it will be granted us. john. 14.13. yea, to him all the Prophets give testimony, that all receive remission of sins, by his name, who believe in him. Act. 10. nor is there under Heaven any other name given to men, wherein we must be saved. Act. 4.12 So dear, and, grateful was this blessed name to the beloved Apostle S. john, as it is to be found 200. times repeated in his Gospel. And so sweet was it to S. Paul; as it is observed by S. john Chrisost. to be repeated by him 200. times also in his Epistles; yea, and that after his head was struck of at Rome for profession of the holy Faith of JESUS, it pronounced three several times that blessed name, as if springing at each time with joy; and at each bound a clear fountain sprung also fourth, which is to be seen at this day in memory of that his most happy martyrdom.  
This sacred name was also found engraven with golden letters in the hart of that blessed Bishop and Martyr S. Ignatius in testimony of his fervent love and continual thoughts there upon; which had so happily there imprinted it: and therefore not without much cause the great Apostle hath charged us. Coloss 3.17 that, whatsoever we do, in word, or in work, we do all in the name of our Lord JESUS-CHRIST: giving thanks to God the Father by him; whom we both praise and glorify by all the blessed attributes of these holy Litanies; raising thereby our hearts both to love and adore him: in whose sacred merits we must place our whole trust and confidence; as well for remission of sin as for the salvation of our souls in eternal Bliss.  
Now as for the other Litanies of the sacred Virgin Mother of God; as also for that of the peculiar Saints of our Kingdom, you have them in your manuel, and other books of devotion, where you may find them. And for the first, I need not recommend it unto you: for if King Solomon entertained his mother with so great expression of all yielding willingness to her petition; saying: my mother ask, for it behooveth not that I turn my face. Kings. 2.20. How powerful then may we well believe is the intercession of the most glorious Virgin Mother of God, and Queen of Heaven with her dear son JESUS, in the behalf of her devoted servants!  
The other Litanies of the peculiar Saints of England, we may confidently believe will also bevery efficacious; seeing we cannot doubt but that the country, which gave them their birth to that happy temporal life, wherein they wrought to themselves an eternal, is so peculiarly very dear unto them, as they cease not to beg that blessing for it (most to be desired) of a happy conversion to the only true saving, and holy Cath. Faith; for which we must join our most earnest petition with them, for the increase of God's glory, and for the Salvation of those so dear redeemed souls.  
These three different Litanies may be ordered by yourself for several days, according to your devotion, by placing them inorder amongst your other daily prayers.  
Be not unmindful of gratitude, and due devotion to your most faithful Angel Guardian; crave his assistance in all your necessities; and thankfully acknowledge his continual help and favour. Manifest with all confidence your necessities unto him; that he presenting them to God in your behalf, may obtain divine favours for your ignorance; good counsel in doubts; needful succour in your dangers, comfort in your afflictions; protection against all your ghostly enemies; and particularly divine assistance in the dreadful hour of your death.   

The practice of a daily particular examen of Conscience  
THere remains yet that I also recommend to you that most profitable Exercise for obtaining true Christian perfection, by making daily your particular Examen of Conscience, much after the method of your general examen before bed, with this only difference that this is to be made of all your sins in general; and the other but in particular; and concerning your performance of the good purpose you made in the morning, either for rooting out some one determinate vice, or for the practice of some particular virtue.  
This special Examen of our fidelity concerning the performance of our morning's Resolution, and subject of this our particular Examen, is ordinarily to be made immediately before dinner, and supper, and in the space of saying five Pater nosters (at the most) takeing for the subject thereof (and as a particular task) either the gaining some needful virtue, or the extirpation of some determinate vice most predominant in our souls and of most scandal to our neighbour: purposing to make that day some peculiar Acts of that virtue, or of opposing that vice, as occasion shall be offerred; and when we offend, to make some interior aspiration to God, knocking our breast, or making the sign of the Cross upon our hart, in token of craving pardon, and that we disavow the sin. All which may be done, even whilst we are in company with other people (if conveniently we canno● retire) yea although otherwise actually, and by necessity employed, yet we may retire ourselves into the best interior Oratory of our soul; and there elevating our mind to God, we may perform this holy Exercise, both with much merit and profit: as did holy S. Catherine of Sienna, whilst her parents by corporal employments, endeavoured to hinder her private retreat unto spiritual prayer.  
Our Examen thus briefly made of our fidelity, or negligence in that our morning's good Resolution, we must give thanks to God for the one; and beg pardon for the other; as our conscience shall best dictate to us: craving God's grace to strengthen us in the future occasions of temptations against that our good purpose; and to prevent all assaults which may most endanger us to offend.  
If upon this our Examen we find that we have fall'n much more than ordinary into that imperfection which we proposed chief to amend; we must not therefore be disquieted; nor too much troubled in mind for it: but much rather let us impose upon ourselves some voluntary penance, of prayers, alms, or some good work, thereby to obtain God's grace to amend our sin of sloth, of detraction, or the like, to which we find ourselves inclined, and most subject to fall into.  
Lastly we must with true sorrow; crave pardon for our negligence committed in that good practice, and purpose by the help of God's heavenly grace to amend. And by a faithful continuance of this daily particular Examen, the faithful soul will be greatly strengthened in all solid virtue, and may humbly confide to obtain a most happy and speedy victory over all dangerous vice: which wi●● 〈◊〉 possibly be able to ressist the great force of so holy an Exercise.  
Take the advice of your spiritual director, concerning the virtue, or vice whereof you make choice for the subject of this virtuous practice; as also the time to be continued upon a particular virtue, or vice: which is usually to be till you have gained the one; or quite mastered the other. Which done then take a new subject for that your particular Examen, as before. By which holy practice, and Gods divine grace, you will speedily arrive at the perfection of a true virtuous life.  
Our morning devotion being ended, we must then apply our selves to that which our present occasions, and condition requireth at our hands: calling frequently to mind, for what end it was that God, both created and still preserves us; for it being only for his glory, and our own salvation, we must direct all our actions of the day accordingly; as being accountable for every moment of this most precious time which God hath lent us. And there propose to ourselves some good employment for that present day, and not consume it in idleness; nor permit our hart to be so fixed upon mere worldly employments, as to forget the divine service of God, or the true purity of our intention; wherewith if we season them, it will procure us a happy blessing both for a good temporal success, and also an undoubted recompense in Eternity, due to such virtuous acts, which are so very grateful unto God.  
We must recall often to mind that most important and fruitful remembrance of God's divine presence; and very fervently renew the purity of our intention, both in our conversation, and all other actions; doing them in honour of that holy conversation of JESUS-CHRIST here upon Earth, amongst men, and for entertainment of true charity and friendship with our neighbour, which is a thing very pleasing to God.  
I must not conclude this third Rule of Prayer without some short advertissement for the practice of Confession & Communion; wherein I need not be long, we having all necessary instructions for them in so many other good books of devotion, and so very familiar now unto all.   

Of the holy Sacraments of Confe●●ion, and Communion.  
TO the holy plant of devotion are belonging, as two principal branches, Confession, and Communion: yea they are as two soweraine fountains of all grace and benediction, the first revives us from the death of sin; and the second nourishes and preserves us in the blessed life of grace And as for the right use, and practise in frequenting these a foresaid Sacraments, we are most prudently advised therein by the Bishop of Geneva, that great Master of a true spiritual life, in the second part of his introduction to a devout life chap. 19 about Confession. And in the chapter following for Communion: to which I will only here add for further motives to make often use of the first, the advantage and great fruit to be gained by the frequent use of Confession; considering that by each Sacramental absolution, we gain a new degree of grace and increase of virtue, our soul is cleansed thereby from sin; and freed from a part of the pain which its former sins had deserved she also gains forces to avoid future fin to resist temptations, and to practise virtue: yea the oftener we confess, the better will be our confessions, our memory being more able to call to mind our offences. It is also a great security in case of sudden death, which by this holy practice probably will never find us in a mortal sin. Other dispositions required to a worthy confession are these. First a diligent and exact examen of Conscience of all our sins. 2. true repentance for the same. 3. a firm purpose to amend them hereafter. 4. an humble, modest sincere, and entire Confession of them; as well for the number (as near as morally we can) as also for the mortally aggravating circunstances which change the nature of the sin.  
I will conclude this article, in answering them who to excuse their negligence and indevotion, will commonly say; they can find no matter in their consciences to confess. But this pretended cloak for their seldom Confession cannot cover their sinful sloth: for if the just man (as holy Scripture assures us) sinne seven times a day; how can we presume to want matter for Confession once a week. S. Francis thought it a great sin to be distracted in his prayers; and he confessed it speedily to obtain pardon thereof. S. Cath. of Sienna confessed daily, and wept with great repentance for the least venial sin (if that can be called little, which is committed against so great a God). Sodid S. Charles Borromeus. S. Ignatius of Loyola. S. Theresa, and many more of these Saints. And can any than have so little shame, as to excuse and palliate their indevotion and seldom confessing, by saying that they can find no matter whereof to accuse themselves. O let them but call to mind how exact an account they must render to their soweraine and dreadful judge of each idle word; as also of every moment of ill spent time, & they will easily find, both by thought, word, and deed, or by sinful omission to have daily just cause to acknowledge their grievous offences, and to crave humbly God's gracious pardon for the same.   

Of the holy Communion.  
BLessed Sales that great Bishop of Geneva in the a foresaid Chap. gives us in few words such ample instruction about frequenting this Sacrament, as I shall only need here to advertise, how the Council of Florence, and Divines do generally teach us: that as this holy Sacrament is true food to our souls, so also (in proportion) it works therein the same effects, with those of corporal food in our bodies; which are to nourish, to sustain, and to preserve them from sickness and death; to give force t● resist enemies, and to perform such functions as are required; and the like; which are the good effects of our corporal nourishment, supposed that we be in good health, and our stomach prepared to digest the same; but being overcharged by indisgestion, or full of evil humours; the best food than would cause the greatest surfeits, and do most harm. It is the very same with this spiritual food; which being received by ill prepared souls what marvel if they receive more hurt, then good by their Communion; they having used so little diligence to be prepared for it, approaching rather by custom, and for fashion sake unto that sacred banquet, or for some human respect or wirl affection unto some particular sin, not with a pure soul, nor humblehart, but rather destitute of true fervour, & deuotion, & abounding with worldly vanity: and in a word, so cold, so slothful, and void of all interior disposition, or preparation required; as it would be much better, they should abstain, then feed so unworthily upon this sacred food, which in them hath quite contrary effects to what it worketh in a virtuous soul, duly disposed by devout fervour; and fit preparation, stirring up true hunger and desire in their hearts for to feed of it: for God replenisheth the hungry with good things (saith the sacred Virgin in her Canticle (and without a good appetite our meat doth little profit us; which to procure, a moderate exercise is experimented to be necessary whereby the stomach being warmed converteth to good nourishment what we eat. So likewise before Communion, we ought to exercise our souls in holy devotion, to stir up therein true ardent fervour of the love of God, which will make a most happy digestion of this celestial food, and thereby beget increase of grace, and strength in all true virtue and piety.  
Briefly the disposition required to communicate worthily, and with profit; is purity of body by fast; and purity of conscience, from sin, and all affection thereunto, cutting of all wilful tye or desire to the same; hoping, and pourposing by God's grace to amend. In the next place we are to adore Gods great Majesty with an humble hart; and acknowledge our own unworthiness, miseries and poverty. 3. true love and gratitude is required, acknowledging his most gracious favour to us therein; and we ought to call to mind the holy Passion of JESUS-CHRIST, which this sacred Host truly represents to us. Great reverence, and actual devotion is requisite to this divine Mystery; as also to produce with much fervour the divine acts of Faith, Hope, and Charity. And finally although our devotion be not so fervent as it ought, yet let us stir up (at least) a great desire to have it; for a faithful good will may supply the want of our sensible devotion, and God regarding our hart, he will accept thereof, for our Lord hath heard the desire of the poor, his ear hath heard the preparation of their hart. Psal. 9.17.  
You have had here a method for your morning, and evening prayer; and also concerning confession, and Communion. It remains that now likewise I manifest in what manner God is to be served by sacrifice; which he hath so naturally imprinted in the hearts of men, as no nation (though never so barbarous) was ever yet discovered in the world, which had not sufficient light by nature to make some kind of sacrifices to their imaginary Gods. But that true sacrifice which God requires of us, you will see by that which followeth here in.    

THE FOURTH RULE. SHOWING HOW to hear mass. With much Instruction for the understanding of those holy Mysteries: accompanied also with a pious Exercise of deuotion thereupon.  
HAVING in the former Rule shown how to render due honour and homage to God by Prayer: it is but requisite, that the next should also teach us the like duty to him by holy sacrifice (that supreme Act of Religion) and whereby we give to God the highest honour, and such as is proper to him alone; and is offered in that most grateful Host of the law of grace, which is the sacred body and blood of JESUS-CHRIST, that most pure and immaculate lamb of God: who though he were but once, and in one only place offered in his own proper form, and in a visible bloody manner upon the cross, as a sacrifice of satisfaction, and Redemption for all the sins of the world; yet that very selfsame sacred Host now daily, and in all places is offered upon the holy altar by the hands of the priest in an unbloody, visible, and in an other form; not as any new price, or payment for our sin; that being here only applied in the Mass, which was already paid upon the Cross: like as the selfsame also is applied unto our souls, both by Faith, Baptism, and the other Sacraments; and therefore is here but as the real true sacrifice of application, and commemoration of the very selfsame victim; without any substantial alteration: not changing the essential verity of the sacrifice, by its visible, or bloody manner upon the Cross; or by the invisible or unbloody manner of the same, here under the sacramental forms of bread and wine; (which are but merely extrinsecall and accidental differences to the substance of the true thing, and sacrifice itself; and but a several external change in the form of the selfsame thing) and therefore the victim now offered upon the Altar, and that which was offered upon the Cross, are in substance but one, and the very same; and in the manner only different, which can make no substantial alteration, as the very enemies of this blessed sacrifice must needs confess.  
By all which, it remains now most manifest, that by the Mass there is daily offered unto God a most true and real unbloody sacrifice; which is here no other thing, but to place by Consecration upon the Altar the body of a victim, in the form of bread; and the blood of it, in the form of wine; and so to offer them to God, in acknowledgement of his most soweraine excellency, and power, both over life and death: and good Christians assisting with a religious presence, and devout attention at this holy sacrifice, do reap most assuredly, both much instruction and grace. And for this end, they must come with a pure intention piously to exercise these ensuing practices; for the which this holy sacrifice, was both instituted, and is now daily celebrated.  
First thereby to honour, and to ●ender all soweraine homage unto God, with acknowledgement of his infinite Excellency, by this supreme act. of Latria (or divine honour, which is to be given only to him alone. 2. To thank him for all his innumerable benefits; from whence it is called, a sacrifice of thanks giving, or of Eucharist. 3. To crave humble pardon for all offences, by application of the satisfaction, and sacred merits of JESUS-CHRIST; and thence it is truly called, a propitiatory sacrifice. 4. To propose to himal our necessities, both spiritual and temporal; and to receive his gracious succour, and divine comfort thereby, either for ourselves, or for others; and it is therefore called an impetratory sacrifice. Finally we must offer it up unto God, thereby to conserve, and refresh in our mind the memory of the death & Passion of JESUS-CHRIST, which it doth most lively represent. Luke. 22. And for that end expressly the Apostle commands us to do it 1. Cor. 11. it being by the virtue only, and blessed merits of the death and Passion of JESUS-CHRIST (which are here most lively represented unto us) that we can hope to obtain of the Eternal Father, either present grace, or future happiness; nor is there any other name under Heaven given to men, where in we can be saved. Act. 4. And how available this holy sacrifice is unto all such as shall devoutly frequent the same, hear only what the divine, and most devout Tho. de Kempis saith in his Imitation of CHRIST: There is no oblation more worthy (saith he) no satisfaction greater for the washing away of sin; then to offer up ourselves to God purely with the oblation of the body and blood of JESUS-CHRIST in the Mass, and holy Communion chap, 7. lib. 4.  
Now as for the substance, and very Essence of the Mass; it was instituted by JESUS-CHRIST at his last supper; when by consecrating bread, and wine, he converted them into his own true body, and blood; leaving only the outward forms of these elements; which he giving to his disciples, he commanded them to do what he had done, in commemoration of him: Luke. 22.19. And therefore although the ceremonies, and several prayers be added by the Church; yet this oblation of our Lord's supper, or the Mass, is a representative of that his unbloody sacrifice; and is a propitiatory sacrifice for our sin; in that our loving Redeemer JESUS-CHRIST is there truly offered upon the Altar, by the Priest, unto his Eternal Father; And hereby are applied to our souls the price, and soweraigne merits of his most precious blood, which was shed upon the Cross in expiation of our sins. And further this Holy sacrifice truly represents to us the Passion of JESUS-CHRIST, by force of his own Institution: Do this for a commemoration of me Luke. 22.  
All which premises first supposed for the better understanding of the verity contained in the divine mysteries of this blessed Sacrifice; I will now proceed to the aforesaid holy Exercise, and show, how we may assist with most profit & Piety at these majestical, and most divine Mysteries.  

A needful advertisement for making right use of this holy practice of hearing Mass.  
IT is here to be observed, that whilst we assist at this holy sacrifice; we ought not to spend our time in reading the declarations of the Mysteries as here we find them sert down: for by perusal, and well pondering them at other times, their practice must be made perfectly known, and so familiar to us; as that we may accompany the Priest with some fervent eiaculatory aspirations, corresponding to those holy Mysteries, successively as he goes on in order with them to the end, and as God best shall inspire. Or else we may use the same petitions, as here we find them set down to the same effect, reading them very deliberately; and endeavouring thereby to raise our hart to some short and pious affections, and fervent ejaculations: for this is the best, and most fruitful way (without comparison) to assist at this divine sacrifice; and far surpasseth the use of all books, or beads, during the time thereof.   

A good reflection to be used as you go to the Church, or chapel to assist at this holy sacrifice.  
IT being now the time to hear Mass, represent to yourself, that you are called to accompany the blessed Virgin. S. Io. Evangelist, and holy Magdalen unto mount Caluary there to assist at that dreadful sacrifice, this being the lively, and true memorial of the death and Passion of our soweraigne Redeemer JESUS-CHRIST, which [together with the Priest] you now are going to offer upon the Altar unto his Eternal Father for the whole Catholic Church, and as well for your own necessities, as those of all others, both living, and dead; for whom chief you are bound to pray.  
It is also here right worthy to be observed, that in these-Mysteries of the Mass are truly represented [as will plainly appear to whosoever shall but observe the declarations thereof] the whole series, order, and story, from Man's first creation, and unhappy fall: together with the blessed means of his Redemption by our most merciful Redeemer JESUS-CHRIST; whose principal actions throughout his sacred life are here commemorated to us, from his birth, to his glorious ascension; and till that last dreadful judgement day, wherein we all must have our doom, and final sentence unto Eternity.   

A Reflection to be used whilst the Priest is vesting himself; and as he goes to the Altar.  
WHilst the Priest puts on his ornaments; we may consider how the Eternal son of God seemed, in some sort, to have bereft himself of his divine splendour & Majesty, to  himself with the vile and abject habit of our mortality: Who when he was in the form of God, thought it no robbery, himself to be equal to God, but he abased himself, taking the form of a servant, made in the similitude of men, and in shape found as man. Philip. 2.7. Let us beseech him by the sacred merits of this most humble mystery of his Incarnation, that he will vouchsafe to destroy in us the old man, together with all our vicious habits; and create us anew in him, in true sanctity; that according to the Apostles command, we may put on our Lord JESUS-CHRIST: Rom. 13.14. for as many of you as are babtized in CHRIST, have put on CHRIST. Gal. 3.27.  
The Priest ascending up to the Altar with that great Cross upon the back of the vestment; may renew in us a lively memory of that heavy Cross, which our loving Redeemer JESUS-CHRIST, did bear upon his wearied shoulders to mount Caluarie; there to pay that dear, and painful ransom for our sin: admire his mostinfinit love, and mercy.   

The interior and exterior disposition required to assist fruitfully at this holy sacrifice.  
THe Priest now vested, and approaching to the Altar; we ought in the first place to procure a right interior disposition, by stirring up in our hearts an actual sorrow, and contrition for all our sins; & renouncing all affection to them; hereby purifying our souls from that blemish, which might make our devotion unpleasing to God, and rather a great irreverence, if with an impure hart, and stained soul by any affected mortal sin, we should presume to offer up together with the Priest, that most pure victim, and holy sacrifice.  
We must also conceive a most humble respect, and great interior reverence; by representing to ourselves that soweraigne greatnesse, goodness, and sanctity of God, there present on the one side; and our own great unworthiness, ingratitude, and most enormous impiety, on the other; for our little reverence or devotion towards those divine, and sacred Mysteries, wherein we are assured by that infallible verity of divine Faith, of the real and substantial presence, both of the divinity, and humanity of JESUS-CHRIST, true God and man, accompanied with all the divine Attributes belonging unto the infinite Majesty of our heavenly, eternal, and Almighty God.  
Secondly we ought there to behave ourselves with all exterior reverence; and very carefully to avoid all needless words, and looks: still keeping the eyes of our soul firmly fixed upon the Altar; and our minds wholly busied with devout attention unto these most sacred Mysteries of the life and death of JESUS-CHRIST, which in that dreadful sacrifice are so very lively there represented unto us; and to this very end it was instituted by him: For as often as you shall eat this bread, and drink the chalice, you shall show the death of our Lord until he come. 1. Cor. 11.   

A Prayer to be said at the beginning of the Mass.  
DEate JESUS, my most merciful Redeemer; who daily to renew in us both the happy fruit, and memory of thy most bitter death and Passion, didst institute this holy sacrifice of the Mass: vouchsafe I beseech thee that I may not only by my presence assist thereat; but also partake of those divine Mysteries, wherein thou art the unspotted lamb, and grateful victim, offered for the sins of the world. And grant, I befeech thee, that I may with a true repentant hart, and attentive reverence, so assist at this great Mystery of thy divine power, wisdom, and goodness; that I may effectually participate of the selfsame grateful sacrifice, as it was offered by thee in that bloody form upon the Cross for the Redemption of the world, to thy Eternal Father: for this is the infinite treasure wherein only I confide; and the inestimable price which I offer in expiation of all my grievous sins: and under this shelter of thy sacred merits, only it is, that I dare presume to present myself before thee, as a poor captive slave, redeemed with the price of thy most precious blood; who livest and raignest with the Father and the Holy Ghost, world without end. Amen.   

What we are to consider at the Priests descending to the foot of the Altar; and making a low reverence there.  

A Declaration of the Mystery.  
THe Priest being ascended to the Altar, and having placed there the Chalice, and opened the book: he immediately descends again to the lower step: to signify that though by the happy state of our first creation, we had been united to God in Adam, by the holy union of his grace: yet we were soon separated from him by sinne [which in our very conception we all contract) and are cast down to the lowest degree of abjection, and become objects of the wrath of God; as the Priest at the lowest step of the Altar, by his bowing with profound reverence represents to us. Here in the true spirit of humiliation; make this your petition as followeth.  

The Petition.  
O Most infinitely good, and merciful God; who to preserve thy traitorous rebellious and ungrateful servant from eternal punishment didst condemn thy only dear son, to a reproachful death upon the Cross, vouchsafe, I beseech thee to interpose his most sacred death and Passion betwixt my sinful soul, and thy most dreadful judgement, both now, and in the hour of my death. Amen.     

What is signified by the Priests making the sign of the Cross when he begins the Introibo?  

The Declaration  
THe Priest erecting himself again; makes the sign of the holy Cross, in the name of the blessed Trinity: humbly acknowledging, that by the bitter death & Passion of our soweraine Lord vpon the Cross, we are redeemed; & raised up again to the happy state of reconciliation, and to the right of our heavenly inheritance; in humble and assured hope whereof the Priest proceeds saying with the Royal Prophet: I will appreach to the Altar of my God: to the God who much rejoiceth me etc. Psal. 45. Here disposing your hart to gratitude, and humble confusion, say.  

The petition  
MY most gracious Lord JESUS; how often by separating myself from thee by grievous sin, had I been cast into the lowest Hell; had not thy infinitt goodness, and great mercy reserved me to rise by holy penance, and to make my happy peace again with thee. Grant me the sense of true gratitude, and thy holy grace, so truly to detest all sin; as I may much rather choose to die, then by any deliberate consent to offend thee grievously any more. Amen,     

What is signified by the Confiteor.  

The Declaration.  
A Tributing here all good unto God, and nothing but sin, with the just confufion, and punishment thereof, unto ourselves; the Priest makes profound reverence; and from a contrite and humble hart, he utters the public, and general Confession of his sins committed, by thought, word, or deed: which the people with like contrition (accompanying the clerk) are also to say. Knock here your breast with the contrite and humble Publican of the Gospel, saying.  

The petition.  
GOd be merciful to me a most wretched sinner. Grant me, I beseech thee true repentance; that being purified thereby from sin; I may become more grateful to offer up to thee, this holy sacrifice; both for the living; and dead.     

What is signified by the following verses, until the Priest ascends up 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 abundant mercy of so great a God, by these comfortable ensueing verses of the Psal: 86. O God thou being reconciled to me, wilt give me life: and thy people will rejoice in thee. Show fourth to us o Lord thy mercy: & give us thy salvation. O Lord hear my prayer: and let my cry come unto thee etc. And so the Priest ascending to the Altar, kisseth it in testimony of our happy reconciliation with God, by the Incarnation of his only son JESUS-CHRIST; in whom we are also to be united by perfect charity to our neighbour, & all the world.  

The petition.  
LOrd JESUS, who in thy infinite love didst shed thy most precious blood, to reconcile us ungrateful sinners to thy Eternal Father's peace: vouchsafe that we may live and die in that blessed triple peace; first with thee, by holy grace: secondly with ourselves, by the enjoyment of a good conscience: and thirdly with our neighbour, by imitation, and in honour and homage of thy divine and infinite Charity. Amen.     

At the Introite, and Kyries.  

The Declaration.  
THe Introite puts us in mind of the great desires which the holy Fathers, and patriarchs had of their Redeemers coming. And the Kyries, of their earnest cries for his speedy approach. With whom we must join our hearty desires to the Blessed Trinity, for his speedy coming by grace into our souls; whereby to be fortified against our three ghostly enemies; the world, the flesh, and the Devil. And to this purpose say.  

The petition  
COme Lord JESUS, come & prepare an Altar in my sinful soul; whereon I may make to thee an oblation of a contrite and humble hart; that grateful sacrifice which is never rejected by thee: Psal. 50. It grieves me from the bottom of my hart for having of fended thee: but grant dear Lord, I beseech thee, that no sin may hinder thy coming by holy grace unto me, nor ever have 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, imagine that you see the blessed child JESUS new borne and laid in a manger and to hear the Angels in melodious harmony to sing the same. With whom we are to join our most grateful thanks to the glorious Trinity, for all graces, and mercies bestowed upon mankind; and in particular for all those which we ourselves have received. Salute him with a joyful hart, saying  

The petition  
ALl hail, o most divine and welcome Babe descending from thy glorious Throne, to be laid 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 heavenly will, to set forth by all my actions, together with the whole choir of thy celestial Angels, all praise, benediction, and glory; all wisdom, thanksgiving, honour, and power to our God, and to our soweraigne Lord JESUS, for ever and ever 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 show that he himself is first to take the Benediction from our blessed saviour, (represented by the Altar) from whom all grace, and blessing doth flow. Here with an humble hart address, your fervent petition to him, as followeth.  

The petition.  
LOrd JESUS, who by manifesting thyself to the Kings didst denounce happy peace to the Gentiles, by their future Faith in thee. Grant likewise, we beseech thee, that thou remaining ever with us by holy grace; we may not need to fear the dangerous assaults of our Ghostly Enemies. Amen.    

At the Collects, or Prayers: and why the Priest holds his hands open, and elevated in saying them,  
AFter Dominns vobiscum, the Priest returns to the Altar to say one, or more prayers, according to the office of the feast, or feria: showing thereby, that by prayer; we are to obtain, both our spiritual, and temporal wants: and that chief, 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 universal good of his beloved spouse the holy Catholic Church.  
The Priest prays with his hands open, and elevated, to signify; that (as a public Minister of the Church) he collecteth, and gathereth the grateful offerings of all their zealous Prayers: and with an elevated hart (accompanied with the rest) he offers them up to God, as an acceptable sacrifice of thanksgiving, to his honour, and the salvation of our own souls. At the end of the Prayer he joineth his hands; to show the unity of nature in the Blessed Trinity, to whom we pray, as to one divine power: and also to signify the union of our hearts in one firm faith of the Catholic Church. And in fine, all prayers are concluded, through ou Lord JESUS-CHRIST; because all benefits are granted through him, who said; if you ask the Father any thing in my name, he will grant it you. And therefore in all humble confidence say.  

The petition.  
eternal Father of my Lord JESUS-CHRIST. I here in perfect union with the holy spirit of his beloved spouse the Cath. Church, most humbly offer the selfsame petition, which by this common prayer she presents for thy glory, and for the chief necessities of all her true children's souls. Grant we beseech thee, for thy dear son JESUS his sake, that we may so love, and serve thee in this world; as by his sacred merits, we may enjoy, and glorify thee in the other, world without end Amen.    

At the Epistle.  

The Declaration.  
CAll here to mind S. john Baptist his preaching Penance, and goodworkes. Confound yourself for the small profit, or amendment of your life, after so many good examples, exhortations, spiritual books, and holy inspirations which God hath so favourably afforded you for your advancement in virtue, and correction of vice. Resolve to be more careful for the time to come. And say  

The petition  
LOrd give me grace to follow the happy instructions given me by thy holy Apostles, and Pastors of the Catholic Church: and not to neglect thy heavenly inspirations. Incline my hart, o God to thy holy law, and to a detestation of all cursed sin.     

At the gradual, and Alleluya.  

The Declaration  
THe gradual signifies the conversion of the jews by the preaching of S. Io. Baptist: and the Alleluya the joy which the Saints receive at the true repentance of a sinner. Wherefore to contribute on our parts to the joy of those blessed spirits; we must firmly resolve the amendment of our lives. Endeavour here to stir up in your hart an act of true repentance; and in the spirit of holy King David Psal. 78. say  

The petition  
REmember not o Lord our old iniquities; let thy mercies quickly prevent us, because we are become exceeding poor, afflicted, and despised, help us o Lord our Saviour: and for the glory of thy names sake o Lord deliver us: and be propitious to our sins. Grant us grace to amend, and by deliberate consent, never more to offend thee Amen.     

At removing the book to the other side of the Altar. And reading the Gospel.  

The Declaration.  
THe transporting the book from the left hand of the Altar, to the right, to read the Gospel; represents to us the jews rejecting the holy Gospel of JESUS-CHRIST; which being declared to the Gentiles; they were thereby transported from sin, to Grace; and from temporal desires to Eternal. We sign thenalso our forehead; to signify that we are not ashamed to profess ourselves disciples of CHRIST crucified upon the Cross: we also sign our mouth; to testify, that we are ready to confess our Faith to Salvation: and by signing our breast; we declare, that with our hearts we believe unto justice; as the Apostle commands us. Rom. 10. and that with affection we embrace what that holy Gospel doth teach us to believe. Raise here your hart to an act of firm Faith; and with a generous constancy, and humble hope, say.  

The petition.  
ENlighten my understanding, o Lord, and so inflame my affection by thy heavenly grace; as that I may be enabled to put in execution thy divine inspirations; and to follow that doctrine which we are taught by thy holy word. Deprive me not (I beseech thee through my great unworthiness) of thy divine and needful favours, whereby to strengthen and support me in the final perseverance of thy holy grace. Amen.     

At the Creed  

The Declaration  
AFter the Gospel, followeth the Creed; to put us in mind of the multitude of Gentiles, who by preaching, and miracles received the light of faith. Here elevate your hart with much fervour to God; and offer him this humble request.  

The petition  
ILluminate my soul, o Lord with a true knowledge in the divine Mysteries of our most holy Faith: and give me constant courage in the faithful profession thereof: yea to the cheerful hazard of my life, and of what else soever may be dearest to me, for thy sake. Vouchsafe also, I beseech thee, through the sacred merits of thy beloved son JESUS, a speedy reduction of our poor English Nation to a happy reconcilement with his only dear spouse, the holy Catholic Church. O let not the merits of his most precious blood be further frustrated in those so dear redeemed souls, by this soul destroying sin, of unhappy Schism, and Heresy.     

At the second Dominus vobiscum.  

The Declaration  
THis Dominus vobiscum immediately after the Creed (or after the Gospel, when the Creed is not said) signifies the presence of our Lord & Saviour upon Earth, working stupendious miracles to establish his holy Faith in the hearts of his followers. We must here crave, that by the presence of God's heavenly grace our life may be answerable to his holy example; and that we contradict not by our actions, what we profess by the Christian maxims of our Faith.  

The petition  
GRant me good Lord the continual memory of thy divine presence, since it belongs only to thee to reward, or punish my thoughts, my words, and my deeds, according to their due desert. O let me be the subject of thy divine justice in this world; that I may enjoy thee by eternal mercy in the other. Amen.     

At the offertory.  

The Declaration  
THe offertory, or oblation which is made of the Host upon the paten; and of the wine in the chalice; signifies the great promptitude, and fervent affection (proceeding from a deliberate will) which our Saviour had during his whole life, to offer himself unto God his Eternal Father, to suffer his most bitter death, and Passion for our Redemption. Here now in all due gratitude, we are bound in union of this most holy oblation to offer ourselves to God, most readily for his sake, to suffer whatsoever his blessed will and providence shall ordain for his honour, and for the good of our owe ne souls: yea death itself for his greater glory; if occasion should so require the same and to this effect say from a fervent hart.  

The petition.  
ACcept o heavenly Father this holy oblation of the body & blood of thy only begotten son JESUS-CHRIST: which together with all the powers, both of my body, and soul; I here most humbly present to thy heavenly Majesty, in due grateful acknowledgement of thy great mercy; and for the expiation of all my grievous sins. Amen.     

At the Lavatorie.  

The Declaration.  
THe Priest washeth only the ends of his fingers; to signify, that in this divine action he ought to be pure, and free, even from venial sin; for as concerning mortal (had he been guilty) it is to be supposed he has been purged from that by precedent repentance: nor is he worthy (saith divine S. Dennis) to be present at these sacred Mysteries, who voluntarily, and with a deliberate purpose, shall continue in the least venial sin.  

The petition.  
CLeanse blessed Lord JESUS by thy most precious blood my defiled soul. O immaculate, and most pure Virgin, obtain me grace, by thy powerful intercession, so rightly to detest all sin, as that by true repentance, being entirely reconciled to thy blessed son, I may the more fruitfully assist at this divine sacrifice, & make more a pleasing oblation to his Eternal praise & glory. Amen.     

At orate fratres etc. and at the secret prayers.  

The Declaration.  
THe matter for the holy sacrifice now being prepared; the Priest turns to the people, and desireth their prayers, that it may become an acceptable oblation to God, both for himself, and them.  
By the ensueing secret prayers, we are put in mind, how our most mild and patiented Saviour was constrained by the malicious jews to retire himself from his beloved Jerusalem, to the valley of Ephraim; where privately he informed the Disciples of his approaching death, and passion. Here say with a compassionate hart  

The petition.  
O What incomparable great grief oppressed thy tender hart (o my most loving and dear Redeemer JESUS) to see thyself most injuriously excluded from thy beloved Jerusalem, by these ungrateful jews! From whence by due reflection upon myself, I have just cause to be confounded with exceeding shame, considering how often I have by my enormous sins constrained thee to abandon thy desired habitation in my soul. Blessed jesus, for thy tender merci's sake, vouchsafe that I never more be separated from thee: but that in life, and death, in time, & in all Eternity, thou mayst be the sole possessor of my whole hart, & soul. Amen.     

At the Preface.  

The Declaration.  
THe Preface, or entrance into the sacred Canon of the Mass, which is said with a loud voice, and ends with that high exclamation to Christ's honour and praise, of Hosanna in Excelsis: signifieth the solemn entrance of our Blessed Saviour upon Palme-sunday into Jerusalem, with that general cry, and applause of all the people; Blessed is he who cometh in the name of our Lord, Hosanna in the highest. Here say with true fervent affection.  

The petition.  
Let shame, and just confusion overwhelm my soul; considering with what joy the jews received this our most loving Redeemer, they having had, neither Faith nor certain knowledge that he was the true Messiah of the law: whereas I having both, remain yet void of all true fervent love, piety, or devotion towards this my sovereign Lord, whom the Angel's praise, Dominations adore, and whose heavenly glory the Powers, Virtues, and Seraphins magnify with mutual gladness: with whom, let us also now join our prayers, and praises, saying: Holy, holy, holy, Lord God of Sabbaoth, the Heavens, and Earth are full of thy glory: blessed is he that cometh in the name of our Lord. Hosanna in the highest.     

At the Canon of the Mass, which begins at. Te igitur etc.  

The Declaration.  
NOw follows the Canon of the Mass; so called, because it is a constant Rule, and order, which the Church observeth in the celebration of this her highest sacrifice: for it changeth not like other parts of the Mass, which daily differ, according to the several feasts, and Mysteries which we celebrate: but this (being the principal part of the sacrifice) is immutable, as is the holy sacrifice itself: and it puts us in mind of the bloody agony of our Blessed Saviour in that prayer which he made in the garden, sweeting water and blood the night before his bitter passion, forsaken of all his dearest friends; but in most perfect conformity unto his heavenly Fathers will. In union and homage whereof say  

The petition.  
O My sovereign Lord JESUS, I wholly and entirely remit myself, body, and soul, with all the powers of them both to thy heavenly disposition: yea I abandon and sacrifice them all to thy divine pleasure; as well for life; as for death. Grant I beseech thee, that I may never have any other desire, nor will, but thy only good pleasure in all. And that as thou hast vouchsafed to die for the love of me; so I may both live & die purely for the love of thee: and that living, or dying, I may never wilfully offend thee any more. Amen.     

What is meant by Kissing the Altar at, Rogamus, ac petimus etc.  

The Declaration.  
THe Priest saying those words, kisseth the Altar thereby to signify that he presumes not to demand any thing for his own deserts, or merits: but for the merits only of JESUS-CHRIST, who (as it said before) is represented by the holy Altar.    

Of the three ensueing Crosses made upon the Host, and chalice.  

The Declaration.  
THe three Crosses made at those words; haec dona † haec munera † haec sancta sacrificia †. The first signifies the sacrifices offered by the patriarchs, and Prophets under the law of nature. The 2. those offered by Aaron, and the Priests under the written law. And the 3. signifies those, under the law of grace. The sign of the Cross is made at each one of them; to show that they were all made acceptable to God only because they represented that, wherein his most dear beloved son, our Saviour suffered when he was crucified upon mount Caluary: from which only, all Sacraments, and sacrifices, both now do, ever did and always shall derive all their force, and value.    

At the first Memento.  

The Declaration.  
IN this Memento we remember those living persons for whom we intent, and are most obleiged to pray, and to offer this holy sacrifice. And as by it we unite ourselves in Charity to the living: so by the same, with due honour, and reverence, we also unite our selves with God's chiefest Saints in Heaven; the most blessed Virgin, the Apostles, the primitive prelate's, and successors of S. Peter; together with divers others, God's chief favourites now in eternal Bliss: beseeching his divine protection by their grateful intercession: and also testifying thereby, in this great sacrament of Charity, the Communion, and inseparable conjunction between the Militant, and Triumphant Church of God. For which effect by a holy aspiration elevate your hart to God, and say.  

The petition.  
LOrd JESUS, I here offer up to thee thy beloved spouse, the Cath. Church, together with thy Elect from all Eternity: by whose powerful mediation, I most humbly crave thy holy grace, that living here in imitation of their virtues, and in union with all the world by perfect Charity, I may offer up myself entirely to the glorious Trinity, as a grateful oblation, in union, honour, and adoration of that most blessed sacrifice of my sovereign Lord and Saviour JESUS-CHRIST, upon the Cross. Be mindful good Lord, I beseech thee to comfort the afflicted, to reward my benefactors, to forgive all my enemies, grant perseverance to the just; repentance to all sinners; true peace, and charity amongst all Christians, extirpate all schism, and heresy (and that especially in our poor afflicted Kingdom, where that contagious Peste of souls at present so greatly abounds) grant this dear Lord, for thy most bitter Passion sake to the exaltation of thy holy Faith, and increase of thy eternal glory. Amen.     

At hanc igitur etc. when the Priest extends his hands over the Host, and chalice.  

The Declaration.  
THe Priest extends his hands over the Host, and chalice to represent to us the cursed jews sacrilogiously laying their hands upon our Blessed Saviour, whem they took him in the garden, and bound him with cords, by which they dragged him with all cruelty to several Courts. And having scourged, and crowned him with thorns; they finally condemned him to a reproachful death upon the Cross.  
The Priest holds his hands over the Host, and chalice; to signify that he joins himself to that offering, and substitutes it in his place, and ours; since it is unlawful for him to sacrifice, and destroy himself. And herein he also imitates the custom of the old law; where the Priests ever extended their hands over the sacrifice, before it was offered. Prepare here your hart to true gratitude, and compassion, saying  

The petition.  
O Mercy surpassing all other bounds, except the infinite goodness of a God; who to redeem his disloyal and most rebelliously ungrateful servant, condemned to death his only begotten and most dear beloved son! I am the delinquent (o heavenly Father) and must I be ransommed at no less a price, then with that dear and precious blood of thy most innocent, and beloved son? my grievous sin hath justly deserved eternal punishment from thy wrath, and must this most innocent, and unspotted lamb be made a sacrifice to satisfy the rigour of thy justice, by so costly an expiation of my most execrable sin! o infinite mercy! o ineffable goodness, and love without all parallel! vouchsafe that this precious ransom prove not frustrate in me thy most unworthy creature. Amen.     

At the five ensueing Crosses, made over the Host, and Chalice.  

The Declaration.  
THese Crosses made over the Host, and Chalice, represent to us the preparation of the heavy Cross by the wicked Ministers, who laid it upon the weary and wounded shoulders of our blessed Redeemer, to be borne by him to mount Caluary. These Crosses are in number five: to put us in mind of the cruel torments which our loving Saviour suffered in his ●●ue senses; and principally by his five most precious wounds: as also to profess thereby; that all the force and efficacy of our Sacraments and sacrifices are derived from the Cross and Passion of JESUS CHRIST; For with the sign of the Cross we consecrate the body of our Lord; and whatsoever is consecrated in the name of CHRIST, is consecrated with this sign, saith S. Augustin serm. 181. the temp. Crave here true patience and conformity, saying  

The petition.  
O Loving and divine Redeemer of my soul: wert thou my God crucified for my sake, and shall I refuse to bear my Cross, and follow thee? o grant me grace to imitate thy blessed patience, and conformity in grateful acknowledgement of thy many dolorous, and reproachful sufferings, in paying so costly a ransom for my sin. Vouchsafe, I beseech thee; that I may joyfully embrace all afflictions and Crosses, either in body, or mind, which thy divine and fatherly disposition from all Eternity hath ordained me for my greater good. Amen.     

At the Consecration, and Elevation.  

The Declaration.  
THe Priest being now come to the principal action of this sacrifice; to the end to follow the example of JESUS-CHRIST, in what he both said, and did at the institution thereof, he first blesseth and consecrates the bread and wine by the selfsame words which JESUS-CHRIST himself did use. Which done, he elevates in those consecrated species, a holy sacrifice to God the Father, and shows it to the people, to be adored: putting us in mind how our blessed Saviour was lifted up upon the Cross for our Redemption. And by the elevation of the Chalice, is represented to us the effusion of his most precious blood flowing from his sacred wounds, upon the Cross.  
The Elevation of these two several, and separated species, is a continual memorial of CHRIST'S holy Passion; and of that dolorous separation of his most sacred body and soul upon Mount Caluary.  
For all which we must offer up to God the Father, with firm Faith, this great sacrifice and holy Passion of his only begotten son, in satisfaction for our own fins, and for the sins of all others, both living, and dead; it being (after consecration) one of the most essential parts of this divine service; and signifies that holy oblation, wherein JESUS-CHRIST offered himself to his Eternal Father upon the Altar of the Cross in expiation of our sins. Here salute the body of our Lord JESUS-CHRIST at the Elevation of the holy Host; saying  

The Petition.  
Hail, o true body borne of the Virgin Mary, which truly suffered, and was really offered upon the Cross for man; and from whose pierced side flowed water, and blood. Vouchsafe to be received by me at the hour of my death; o most merciful JESV, son of the living God, have mercy on me.     

At the Elevation of the Chalice.  

The petition.  
Hail; o most precious blood, flowing from the side of my Lord JESUS-CHRIST: wash away the foul and sinful stains of all my past, and present offences; cleanse, sanctify, and prepare my soul to thy eternal Bliss. Amen.    

Of the three Crosses made upon the sacred Host, immediately after the Elevation.  
THese Crosses made upon the consecrated species immediately after the Elevation; represent to us the manner in particular, how that most sacred Host was immolated upon the Cross for our Redemption: whereof we are put in mind, by the frequent making of the holy Cross.   

At the second Memento.  

The Declaration.  
BY this second Memento we are advertised that whilst the body of our B. Saviour remained in the grave, his soul descended into Hell (a place in the Earth called Lymbus Patrum) to deliver the souls of the Fathers, who had long expected their happy enlargement from thence. Forget not here your dearest friends deceased. And say  

The petition.  
LOrd JESUS as thou vouchsafest to rejoice the long thirsting Fathers in Limbo by the divine visit which thy most glorious soul made them there: so now extend I beseech thee those infinite merits of thy most sacred Passion, towards the solace also of those thy poor suffering creatures in Purgatory, there crying for help: but especially have mercy I beseech thee upon my dearest friends, kindred and benefactors: and in particular upon N. N. and upon all those, for whom I have most obligation to pray: transfer them speedily from those tormenting flames to thy celestial Beatitude; there to enjoy, love, and praise thee for all Eternity. Amen.     

At nobis quoque Peccatoribus:  

The Declaration.  
THe Priest somewhat raising his voice, and knocking his breast, at; nobis quoque peccatoribus; represents to us the repentance of these jews, who had been accessary to the cruel death of the son of God; together with the good Centurion; who at this dolorous Passion, perceiving so many great and wondrous signs of his divinity; moved with sorrow & admiration he struck his breast, and very boldly cried out before all those enraged enemies; truly this was the son 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 sharp sufferings of my Lord & Saviour for my most wicked sin. O touch it Lord JESV with true remorse; that in the sense, and feeling of thy love, on the one side, and of the horror and detestation of my offending thee, on the other; I may in the humble spirit of that repentant Publican, and from the bottom of my hart cry out to thee: Lord be merciful to me, a most wretched sinner Luke 18. I have sinned Lord; and I detest my sin: as the unhappy cause of all thy dolorous, and most grievous sufferings: but thou, o JESV the son of David have mercy on me, Amen. Mark 10.     

The reason why the Priest makes here again three Crosses over the Host and Chalice; when he saith: cum ipso †. & in ipso †. & per ipsum †.  

The Declaration.  
IT is to signify, that this sacrifice is available for three several sorts of persons: for those in Heaven to an increase of their glory: for those in Purgatory to relieve their sufferings: and for those upon Earth for an increase of grace, and remission of their sins.    

At omnis honour, & gloria.  

The Declaration.  
THe Priest elevating the Holy Host & chalice together a little from the Altar, at Omnis honour & gloria, and then immediately deposing them again upon the corporal, and covering the chalice with the Pall; represents to us the taking of our blessed Saviour's body from the Cross: which being most reverently wrapped in a pure clean linen sheet (signified by the corporal) was placed in the sepulchre, by those devout persons, joseph, and Nicodemus. Here craving true purity, both of hart, and soul, say with pious affection  

The petition.  
GRant me dear JESV, I beseech thee, in all my thoughts and deeds, true purity of hart from all sinful affection; whereby my soul may become a pleasing sepulchre to receive thy precious body, & blood; together with thy heavenly grace to strengten in me the virtue of true humility; whereby to mortify, what ever may be displeasing to thy heavenly Majesty. Amen.     

At the little Preface before the Pater noster.  

The Declaration.  
BY this short Preface, the Priest in true Humility of hart acknowledges his own great unworthiness; & that he would not pray sum to call God his Father; were he not expressly commanded by JESUS-CHRIST in this his own Prayer of the Pater noster: which he here saith at the holy sacrifice of the Mass; to put us in mind of those devout and fervent prayers, which the blessed Virgin, the Apostles, and the holy woe men made, during the time that our sovereign Redeemer remained in the sepulchre. Here we must unite our prayers together with those of the a forenamed Saints, and with the whole militant Church, saying  

The petition.  
LOrd grant me grace, I beseech thee that I may rise from the loathsome sepulchre of my former ill custom of sin, to a new virtuous life; whereby I may be led to the happy fruition of thy beatifical vision; there to adore, and praise thee together with thy heavenly Father, in union of the Holy Ghost, and with the blessed company of all thy celestial spirits, in Eternal Beatitude. Amen.     

What is meant by the Priests deuiding the Consecrated Host?  

The Declaration.  
THe Priest divides the holy Host: to signify the separation of the blessed soul of our Saviour from his sacred body at his death. He divides it into three several parts; which signify the three several states of the Church. The first represents to us the state of the present life, which he lays down upon the Altar. The second signifies Purgatory; which he retains in his hand. From this he breaks a third little part, which he puts into the chalice; to repre sent to us the Church triumphant absorbed in the sacred Divinity; as also the reunion of his blessed soul, with his body again, after his glorious Resurrection. Here make this, or some like servant prayer,  

The petition.  
PErmit not dear Lord, and my sweet Saviour JESUS, that cursed sin may ever separate me from thee; but that by true repentance, & final perseverance in thy holy grace, I may be united 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, over the chalice; signify the threefould peace, which by the grace of CHRIST'S sacred Passion, is purchased for all such, as by faith, and good life triumph over their three mortal enemies; the world the flesh, and the Devil. Crave humbly for his bitter Passions sake; that this may be accomplished in you; and for that end, with a fervent aspiration, say  

The petition  
GRant Lord, that I may find the testimony of this most happy triple peace in my soul, by the help of thy three divine virtues, Faith, Hope, and Charity; accompanied with true Christian Penance, and Humility. Amen.     

At pax Domini etc.  

The Declaration.  
AT Pax Domini etc. which immediately follows, we must contemplate our blessed Saviour now risen again from death, both immortal, 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 crave true charity, and peace for our souls; which is the most grateful disposition, and best preparation to receive worthily the fruits of this most holy Sacrament. And therefore in the spirit of divine love, and true gratitude, say  

The petition.  
O Most mild and meek JESV; in union, honour, and adoration of that infinite love which induced thee to shed thy most precious blood, for thy greatest enemies; and to beg pardon for those who were the cruel executioners of thy most bitter death; I freely pardon from my hart, and most humbly beseech thee also to forgive whosoever have any ways wronged me: most humbly also craving to be pardoned by all such, as I may have any way offended: being ready, and truly willing to give all just, and reasonable satisfaction to them; and this purely for thy sweet sake, my dear Lord, and most merciful Redeemer.     

At the Agnus Dei etc.  

The Declaration.  
THe Agnus Dei thrice repeated, puts us in mind how our blessed Saviour (that immaculate lamb of God) reconciled us to his Eternal Father, and to the holy Trinity by his most sacred death: pourchasing thereby for us the means to make our happy peace with him for all our offences, past, present, & to come. Which blessed peace, the Priest communicates to the people; he having first by a particular prayer craved it; and by kissing the Altar, received it of JESUS-CHRIST (whom the Altar represents) and then gives it to the Clerk, to be communicated to all the rest; to recommend thereby true charity; peace, and concord to all Christian people; as being the Disciples of JESUS-CHRIST, and true members of the selfsame mystical body, whereof he is the divine, and supreme head. Here stir up true detestation of sin, and a firm purpose to avoid it, saying  

The petition.  
O Lamb of God which takest away the sins of the world: vouchsafe I beseech thee, that no wicked sin may ever break the happy peace betwixt my soul, and thee; nor hinder the fruit of thy grace, which I may hope to receive by the near approaching, and most holy communion of thy true precious body, and blood; that sacred feast wherein CHRIST is received; the memory of his Passion is renewed; the soul is replenished with grace, & a pledge is given us of future glory which we expect to enjoy (as sheep of the fouled of this holy lamb) in union with all his blessed saints and glorious Angels in all Eternity, Amen.     

At Domine non sum dignus, and the Communion.  

The Declaration.  
THe Priest thus prepared, receiveth the holy Communion avowing his great unworthiness: and in token of a contrite hart, knocking his breast thrice; he saith as often with the humble Centurion: Domine non sum dignus etc. Math. 8. And then with all reverence, he receives this divine refection, and consummates the sacrifice: representing to us thereby the death and Passion of JESUS-CHRIST: For as often as you shall eat this bread, and drink this chalice; you shall show the death of our Lord until he come Cor. 1.11.26.  
Here a great subject is given us of perpetual gratitude; seeing that although our blessed Saviour be ascended into Heaven with triumph, and glory; he yet remains with us in this holy Sacrament pouring down upon us all spiritual, & temporal benedictions: For which dispose your hart to breath fourth fervent ejaculations, of love, and gratitude, saying  

The petition.  
O JESV my most loving Redeemer, fountain of all graces both temporal and eternal communicated to ungrateful man, thy favours to me (my dear Saviour) have been far beyond all measure. I therefore, o Lord, being so far unable to render thee due gratitude; invite all thy creatures, both in Heaven and Earth; with thy Eternal Father, and Holy Ghost; thy most sacred Virgin Mother, and all the Saints and Angels to praise thee with me, and for me in all Eternity. O let my body and soul, and all the powers of them both have no other employment for ever, then to praise, admire, and love thee. O Eternal Father of JESUS; o holy spirit of JESUS; o immaculate mother of JESUS; o glorious Angels of JESUS; o blessed Saints of JESUS; o all ye creatures of JESUS, bless, and thank JESUS eternally for me, and all the innumerable benefits, which I (a most ungrateful sinner) have received, from the Father, and from the Son, and from the Holy Ghost, three Persons, and one Eternal God: to whom be all praise, glory, and thanksgiving, both now, and for ever. Amen.     

At removing again the book to the other side of the Altar.  

The Declaration.  
BY this removing again the book to the other side of the Altar; we are put in mind, of the conversion of the jews, in the end of the world; when both jew and Gentil shall make but one true fold, under one, and the same Pastor, JESUS-CHRIST, for the increase of whose glory say  

The petition.  
WE most humbly beseech thee, o heanenly Father, by the merits of thy blessed Son JESUS, to pour down thy heavenly grace upon the rebellious hearts of all sinners, & heretics; that they may be speedily converted from there sin, & from all impiety, to a true virtuous life; in the profession, & observation of thy most holy law. And here once more, o most loving, & powerful God; we do earnestly implore the speedy conversion of our own most deplorable country: JESV grant it for thy most bitter Passions sake. O glorious Queen of Heaven, and gracious Mother of God, England for its peculiar devotion towards thee was once justly called thy Dowry: O interpose thy powerful intercession (most sacred Virgin) to obtain that thy due right, and it's long lost greatest happiness.     

At the Postcommunion.  

The Declaration.  
THe Postcommunion, signifies to us the songs of eternal joy made by the heavenly Choristers, for the glorious Triumph of our Saviour over death. Here send fourth from a grateful hart, your fervent ejaculation also of joy; and with an humble desire prefer  

The petition  
GRant us efficacious grace, o Lord, so to conquer sin in this world; that we may enjoy a victorious crown of everlasting glory in the other. Amen.     

At the next Dominus vobiscum.  

The Declaration  
THis Dominus vobiscum, signifies to us; that though our Blessed Saviour be corporally ascended into Heaven; yet by his faithful promise we are assured of the continuance of his most true and real presence with his beloved spouse, the holy Church, sacramentally in the blessed Eucharist, even to the end of the, world. Math. 28.20. For which in grateful thankfulness, say  

The petition.  
IRender thee most humble thanks, o dear Redeemer JESV, for all the gracious visits, which thou hast pleased, of thy mere goodness, to make to my poor sinful soul in this divine Sacrament of thy most precious body, and blood. I most humbly crave thy heavenly grace, so to adorn it with Charity, with Humility, with Patience, and with such fervent devotion against my next Communion; as that it may thereby be made a grateful guest, at thy divine banquet. Amen.     

At the latter Collect.  

The Declaration.  
AT this last prayer, or collect we must give humble, and hearty thanks to the glorious Trinity, for the innumerable great benefits which we have received; and most particularly, for having vouchsafed to make us partakers of this divine sacrifice; whereby are most graciously applied unto us, all the merits of the life, death and bitter Passion of JESUS-CHRIST (if by sin, or want of due disposition, we ourselves be not the hindrance thereof) which to avoid beg humbly his grace, and say with a religious hart  

The petition.  
O Almighty, and merciful Father; vouchsafe me grace, that in due gratitude for all thy innumerable benefits, I may never by deliberate consent, offend thee any more. Let this propitious sacrifice of the most precious body and blood of my dear Redeemer, both obtain pardon for what is past, and so strengthen me hereafter; that what on my part hath been truly purposed for thy honour; may be faithfully accomplished to my own soul's health; through the same Lord JESUS-CHRIST, thy beloved Son; who liveth with thee, in unity of the Holy Ghost, world without end. Amen.     

At the last Dominus vobiscum.  

The Declaration.  
THis last Dominus vobiscum, puts us in mind of the dreadful sound of the last trumpet; when our sovereign Lord, shall came in the end of the world, to judge both the quick and the dead, by a final sentence for all Eternity.  

The petition.  
GRant me Lord JESV I beseech thee, with that blessed Saint and Doctor of the Church, holy S. Hierome; so lively a fear, and continual a memory of this dreadful summons to that last judgement day, as by this wholesome fear, I now avoiding sin; may not then apprehend that dreadful iudgment. Vouchsafe me in all my actions a continual remembrance of the four last things; whereby I avoiding to offend thee, this fear is also taken away.     

At the, Ite Missa est.  

The Declaration.  
AFter the conclusion of all these holy Mysteries of the Eternal Son of God; the Priest turneth towards the people; and having saluted them with the last Dominus vobiscum; he pronounceth the Ite Missa est: whereby he puts us in mind of the most dreadful sentence, which our Lord, and sovereign judge JESUS-CHRIST shall thunder out against the damned at that last judgement, in those fearful words of S. Mat. 24. Go ye cursed into everlasting fire etc. Crave humbly God's grace to preserve and exempt you from that unhappy number, and say  

The petition.  
LOrd give me grace to practise virtue, and to avoy de all deadly sin, that only, and most unhappy bar against Beatitude, Vouchsafe me dear JESV true final Repentance; that so I may be delivered, from all fear of that dreadful summons to my last Doom. Amen.     

Of the last Benediction.  

The Declaration.  
HEre contrariwise, at this last Benediction (which immediately follows) you must call to mind that other most joyful sentence to be pronounced there, by the selfsame judge unto all the thrice happy elect: Come ye blessed of my Father, possess ye the Kingdom prepared for you, from all Eternity etc. Math. 24. whereof to be partaker, say in the spirit of humble hope, and confidence in the sole merits of JESUS-CHRIST.  

The petition.  
GRant me, my most merciful Redeemer I beseech thee; that by thy heavenly grace, my life, and preparation to this fearful, and general judgement may be such; as by that sentence of, come ye blessed etc. I may be called to the right hand, with those thy glorious Elect; to partake with them of that Beatitude, which never shall have end.     

Of S. John his Gospel.  

The Declaration.  
THis holy Gospel recompts to us the eternal birth of the divine word; that second Person of the most Blessed Trinity: together with the highest, and most secret Mysteries of his Divinity: showing also to us, that in consequence of that forementioned Benediction; we are to enter into his heavenly Paradise; there to know, bless, and enjoy those sacred, and all beatiyfing Mysteries, for ever and ever: to which ardently aspiring, you may say  

The petition.  
O Most loving and merciful Redeemer; I finally beseech thee, as well for all here present, as also for all those in particular, for whom I have promised & am most obliged to pray: that by the beatifical vision of thy Divinity; and by the most glorious sight of thy blessed Humanity (both so plainly mentioned tous in that aforesaid divine Gospel of S. john) we may in that Celestial Jerusalem, and in the company of all those heavenly spirits, and happy Elect; praise, adore, and glorify that most sacred Trinity; three divine Persons, and one only God, for all Eternity. Amen.  
Here ends this present Exercise upon the holy Mass; which, if perchance it may seem too prolix for the practice of divers persons; I shall here add a much more easy and compendious manner of assisting at this holy sacrifice, and more suitable, perchance, to their devotion, then is the other way for the more learned sort. Choose therefore, dear Cath. Reader which may suit best with your capacity and devotion; and applying the sacred merits of this divine victim JESUS-CHRIST (who is offered in this holy sacrifice) for the necessities of your soul, forget not mine, who humbly begs that charitable favour in total and abundant recompense for all my pains here in.     

A second compendious, and easy short way of hearing Mass for the more unlearned sort of People.  
IN this second manner of hearing Mass; consider from the beginning thereof, until Gloria in Excelsis, the long desires, and earnest expectation which the holy patriarchs, and Prophets had for the coming of our loving Redeemer JESUS; who had been expected above four thousand years to free them from that great servitude wherein they were detained by the prince of darkness; and to lay open to them the happy way to Paradise.  
The Gloria in excelsis, denounceth his blessed birth promulgated in celestial harmony, by the Angels; to the watchful shepherd's, whom we must imitate in humble obedience to God's divine inspirations; and to all good admonitions and instructions given by our Prelates and Pastors, either by good books, or counsel.  
At the Gospel, and Creed; we may imagine to hear our Saviour preach; and consider with what power he drew the hearts of men to follow him. Here dispose your affection to produce holy acts of Faith; and beg grace to embrace his heavenly inspirations.  
At the Preface, we may consider with what glory, and great joy the jews received JESUS-CHRIST into Jerusalem; and yet but five days after, they betrayed and condemned him unto a most reproachful death. O how often after our receiving him in the blessed Sacrament, have we as perfidiously betrayed him, by immediate relapses into our former sin!  
Next by that silence, before the Consecration; we renew the memory of CHRIST his bloody Agony in the garden; his flagellation at the pillar; his crowning with thorns, & all the reproachful injuries done to him before his crucifixion upon the Cross: the which is represented to us by the elevation of the holy Host, and chalice: whereat we must imagine to see him give up the ghost, and die, the veil of the Temple to rend in two, the rocks about Jerusalem to cleave with the force of a strange and fearful earthquake, accompanied with a formidable darkness spread over the whole earth, by a prodigious Eclipse; and all this to be caused by the great enormity of our sin. Here we must stir up hearty sorrow for our offences; with a firm purpose to amend; as a good preparation for the approaching Communion.  
At the Postcommunion, we must give thanks with the Priest, and calling to mind CHRIST'S glorious Resurrection; we must purpose to rise to a better life; and crave humbly God's grace to perform it.  
Finally at the Ite Missa est, and last Benediction; we may consider; that though JESUS-CHRIST be ascended into Heaven; yet he is to come again at the last dreadful judgement day, to pronounce that most fearful sentence upon the reprobate Go ye cursed etc. or that other most joyful to the Elect: come ye Blessed etc. We must therefore endeavour that our life may be such, as with an humble confidence in Gods great mercy, & goodness; we may be called to the right hand of his Blessed flock, there to enjoy Beatitude in all Eternity.   

A prayer to be said at the end of the Mass.  
ACcept o heavenly Father this divine, and grateful sacrifice which we (with humble hearts, and thankful memory of that bloody sacrifice of thy dear son JESUS) have offered unto thee, in perpetual thanksgiving, praise, and adoration of the most glorious Trinity, to the honour of the ever-virgin Mary Mother of God and of all the Saints, whose feasts we celebrate for the remission of all our sins, and for all our Friends Enemies, and Benefactors; either living, or dead. Forgive, o gracious Lord our great negligences; grant us grace to put in execution our good purposes, as also to live in thy holy grace, and to die with true final Repentance. Amen.   

Good Reflections to be used, as soon as Mass is ended.  
Mass being ended; call to mind your negligences committed therein; crave pardon of God for them, and beg heartily his heavenly grace for your amendment, and for more strength and courage to resist all sin. Renew then also the morning oblation of all your actions for that day; and confirm your good purpose to avoid that Passion, sin, or frailty which puts you most in danger to offend. Finally your devotions being ended; retire your hart very gently from that holy exercise, to your worldly affairs; retaining as long as you can, the feeling, and affection of your former devotion. And to this effect, observe the most sweet, and efficacious advertisments of the Blessed Bishop, and Prince of Geneva in his Introduction to a devoute life: part. 2. chap. 8.   

An advertisement.  
YOu have now seen the order, and exposition of these holy Mysteries in the Mass: the Author whereof (as is said before) is JESUS-CHRIST, after his celebration of the Paschal lamb, the night before his bitter death, and Passion; when taking bread, he blessed, broke, and gave it to his Disciples etc. Math. 26. v. 26. & likewise taking the chalice, he gave thanks and delivered it to them etc. Luke 22.19. saying of each part; this is my body. This is my blood. 1. Cor. 11. There consecrating, and offering his sacred body, as a continual, and true unbloody sacrice, under the outward forms of bread, and wine: Then also instituting the sell same manner of cosecration, & offering to be used ever after by his Apostles Disciples, and their successors; to whom he said: Do ye this; that is, consecrate, and offer this, as now I have done; for so the command Do ye this plainly signifies; changing by the operative words of consecration, the bread into my body; and the wine into my blood: which unless really and truly they do, they cannot be said to do that which our Saviour commanded them, when he said: do ye this: that is, to represent his sacred death, & Passion: by consecrating, and giving his body, under the accident of bread; and his blood, under the accident of wine; as the Catholic Faith teacheth us to believe, and the Priest daily performeth in this holy sacrifice of the Mass; there being only added some certain prayers, and holy rites for greater reverence sake: and to increase the peopels' devotion; as are most of of the prayers, the Epistle, Ghosple, and many ceremonies, which have been added; & may also be changed by the authority of the Church, as occasion shall require; they being neither of the substace, nor essence of the Mass itself; whereby it well appears how impertinently our adversary's demand of us, when it was, or where we find that our Saviour, or his Apostles did ever say Mass; seeing that the essence of this holy sacrifice doth chief consist in the consecration, oblation, and consummation. Which was first so expressly performed by CHRIST himself, at that his last supper; and by his Apostles, Disciples, and their successors ever after (according to his command) as you have seen. And therefore we must either deny JESUS-CHRIST ever to have pronounced those operative words of consecration; this is my body &c. (which would be to give the lie to S. Paul, and to all the other Evangelists) or else be forced to confess that our blessed Saviour said Mass by consecrating, offering, and eating that holy sacrifice therein: as he commanded his Apostles, Disciples, and their successors to do the same; and as it is still daily done by the ministry of his true, and rightly ordered Priests, whereby the life, the death and sacred Passion of JESUS CHRIST is devoutly represented unto us; as hath been declared, with as much brevity as I could.   

The great fruit which is to be gained by assisting devoutly at this divine sacrifice.  
IF we believe S. Greg. the great S. Tho. of Aquin. S. Antoninus S. Bede, and other worthy Authors; we are assured by them of many gracious great favours obtained by the devout, and reverend oblation of this most holy sacrifice, both for the living and dead: and amongst others, not only a most gracious remission of many venial sins, but also Gods powerful preservation, both from the occasions of evil, and from many misfortunes, as well temporal, as spiritual; and (which far exceedeth all the rest) our souls become replenished with much more grace; and appear more beautiful, and far more pleasing to God; by reason of those virtuous acts, which by his divine help, it had the happiness there to produce.   

An answer to two usual objections against the Mass.  
I Will conclude this holy Exercise in answering those two usual objections, which most trouble the more unlearned sort. First, that it is not said in the vulgar language, but in Latin, which most do not understand. And secondly, that the Priest pronounceth also some part of it, so secretly to himself, as they cannot hear what he saith.  
To the first, this answer might suffice; that those three holy languages, Hebrew, Greek, and Latin, having been sanctified by that sacred title upon the holy Cross; we may well presume, that they remained ever after, more grateful to God, more venerable both to Angels and Men, & much more dreadful doubtless to the Devil, our mortal and ghostly enemy than any other; and therefore, who can justly blame our holy, and prudent Mother the Cath Church (inspired by the holy Ghost) to teach her beloved children, to praise and glorify this our dear Redeemer JESUS-CHRIST, in her chiefest sacrifice and service in a language, which had served at his sacred Passion to publish his glorious triumph upon the Cross, and there to declare him to the full view of the world; that he was; JESUS NAZARENUS REX JUDAEORUM? John. 19  
Secondly I answer, that since the Latin Church was founded by the Apostles; it hath ever used this tongue, both for the holy Scripture, and her liturgies: and therefore we may justly conceive her too ancient, and our adversaries over young, to teach this our venerable, and so aged Mother, now to begin to speak: this having been the ancient language in England (as S. Bede doth avouch) at the very first plantation of Christianity amongst the English Nation: and therefore by good consequence, this practice of saying Mass in the latin tongue, must needs (at least) be full as ancient, as their Christendom.  
Thirdly, even reason itself makes it manifest, that as God himself is one; and ever the same immutable; and his Church universal, and most truly Catholic; and not of one Nation, but of all: so also, ought his divine and public service, to be performed in one general, immutable, and universal tongue; and not in a vulgar which is not understood perchance two hundred miles in length; and which every age is very subject to alter: whereas the Latin tongue is general over Christendom; and is now the very same, that it was in Cicero his time, above seaventeen hundred years a go.  
Fourthly, should this the public service of the Church be said in every vulgar language; few Priests would be able to exercise that function out of their own native Country; as Ministers must needs confess, who travail into other Kingdoms; although it be where there own religion may be professed (as they pretend] and therefore, thy must of necessity be silent abroad, or stay at home: whereas Catholic Priests serve God after the selffame manner in every place; and all people, in all countries whatsoever find the Catholic service to be the same; and well know how to serve God thereby.  
Moreover, it is most worthy of note; that even the jews, Grecians; Abissins', and Russians use one of these three holy languages, Hebrew, Greek, or Latin; and none of them employ their present vulgar tongue for the public service of their Church, neither are the holy Scriptures written therein: yea Acts 15.21. We read that every saturday, the jews in their Synagogue did read the holy Scripture to the People in the Hebrew tongue (as all confess) which was much different from their vulgar; and yet our blessed Saviour found no fault with them for it.  
And whereas they object that by our service in Latin, we receive neither edification, nor yet instruction for good life. I answer, that experience gives all the world a fufficient proof; that our Forefathers were as wise and devout to God; as faithful, and charitable to their neighbours; as observant of God's laws: that servants were as true, children as obedient, Magistrates as just, and Christians as likely to be saved, as in any sect of theirs, which pretends to the greatest purity, and best reform.  
And though it be not denied, to be both convenient, and very laudable also, for particular people to say their prayers in the known and vulgar tongue: yet the Priest, who is the public Minister of the Church; and offereth up to God the public prayer, and sacrifice for the whole universal Church: he likewise ought to use a general, and universal tongue: as most common to all for whom he prays, and offers sacrifice: but it is nowayes needful, that all the common People should understand that tongue: it being the Priest, not they, who prayeth in the person of all the rest to God, who understandeth all tongues a like.  
And therefore I will say no more of this: but conclude with S. Aug. that, to dispute, or call in question those things which are generally observed in the Church is a most insolent madness: Epis. 118. c. 5.  
Now to their second cavil, against the Priest his praying in a secret, and low voice, at some certain places of the divine service, whereby they think themselves deprived of much edification: which they conceive they might receive by hearing, & saying those prayers together with the Priest.  
I answer that our Adversaries might easily discharge their troubled minds from this needless scruple: would they but please to inform themselves by our writers, who treat upon the ceremonies, and service of the holy Mass: whereby they might be plainly informed how significantly we are put in mind by this silence, of some principal actions of our blessed Saviour his life: as may appear: first by the prayer, or secret, before the Preface: whereby we are put in mind of that prayer, which JESUS-CHRIST, did thrice repeat in the garden: there praying privately unto his heavenly Father, prostrate upon the ground, in that his bitter agony of sweeting water and blood, immediately before he was betrayed by cursed judas: Luke 22.  
And as for that other long silence following the Preface: both before, and after the consecration: it represents to us that admirable, & prodigious quiet patience of this divine & innocent lamb, in all the cr●ell torments of his most painful death and Passion, prophesied of him so long before by Esaie. 53.7. As a sheep to slaughter shall he be led; & as a lamb before his shearer, he shall be dumb, and shall not open his mouth. This silence also represents to us the great fear and terror of his Apostles, and Disciples so greatly doubting, and staggering in their Faith, from that very time of his suffering, till the coming of the Holy Ghost; during which space, they all kept private, and secret out of sight.  
The Priest praying secretly also at other times, and with a low voice, puts us in mind of the several private retreats, which this our most merciful Lord, and gracious Redeemer JESUS, was accustomed to make in solitude separated from all company, frequently spending whole nights in private, and fervent prayer.  
And therefore you see that silence in this holy sacrifice, is not without pious Mystery; nor is there any other ceremony in the Mass which serves not, either for greater solemnity of this most holy sacrifice; or to increase the people's devotion; as will easily appear to any, who shall but read the explications of these devout and holy Mysteries, and seriously observe the same.    

THE FIFTH RULE. FOR THE EXERCISE of certain select virtues, most conducing to Christian perfection: wherein are also proposed pious practices, for several occasions, in the day.  
THE two former Rules instructing us how to render due honour, and homage unto God, both by prayer, and by sacrifice; it follows, for the accomplishment of our Christian duty, that the next should teach us how to pay him the like due tribute, by the practice of true virtue. For which end you have in this Rule the several exercises of such choice virtues, as may be conceived most needful for a virtuous soul, aspiring to perfection.  
But before I speak of any in particular: it is to be supposed; that to make a right choice of the most needful and profitable virtues for your practice: you must first consider, wherein it is that you find your chiefest frailty and weakness, on the one side; and secondly, what is your particular state and profession, on the other. For by this you will easily perceive what virtue is most needful for your present condition, or by what vice, you are chief in danger to fall into sin, to the end to oppose it: which having discovered, arm yourself strongly against that pernicious enemy, and bend all your whole force, and diligence to the practice of that holy virtue which most opposeth it. As for example; if you find that pride, Vain glory, or Self-love, and esteem, work strongly to get possession in your hart; oppose them vigorously by the diligent exercise of holy Humility, Abjection, and Contempt of yourself. If Intemperance assault you, repel it by the practice of moderate sobriety, and by mortifying all superfluous curiosity in your diet. If Choler, and angry Passion shall surprise you, resist it by Patience, and in the spirit of the mildness and meekness of JESUS-CHRIST. If finally the dangerous vice of sloth, and tediousness in your devotions, shall begin to fasten upon your soul; call presently to God with much fervour, that his holy grace may soon rëen kindle in you the ardent flame of true piety, and devotion: but above all, be sure never to let sterility, or disgust in your prayer, prevail so far with you, as to omit your usual, and accustomed devotions: for patience, and perseverance in your fidelity unto God, will not fail to obtain you a blessing to your full content and joy.  
The like you must also observe in all the rest: choosing ever to prefer such virtues as are most conformable to the obligation of your present condition; before such as are most agreeable to your own gust and inclination: for our perfection (saith the B. Bishop of Geneva) consists not in the Exercise of many actions of Piety, but in the well doing of those, to which our particular condition most oblidges us, and which best suits with our present, and proper calling, or office.  

A necessary advertisement for the true, solid, and profitable practice of any virtue, which we most desire to obtain.  
BEfore I proceed to the Exercise of these following select virtues, I conceive it very requisite first here to give you in general this necessary advertisement, for the profitable exercise of any virtue whatsoever, and for the speedy obtaining of that virtue which we most desire: not doubting to assure you, that the ill observance of this rule, is the cause that so many, after long exercise, and innumerable acts of such virtues as they most desire to obtain, profit very little therein, or in any true Christian perfection.  
Now the true reason hereof, is this; that each virtue having its proper spirit; (which is as the essence, nature, and as the very soul, or form which gives life, and perfects the action) we endeavour not, as we ought, to frame in our souls (for the right practice of that virtue) such due dispositions, as the spirit of such a virtue requires: and without which precedent dispositions, the virtue is but merely superficial and exterior. Wherefore we ought first to know, and well consider with ourselves, what is the spirit of such a virtue, or wherein consists the essence and true nature thereof, to the end that we may practise each virtue in its own proper spirit, that is; to have a true interior feeling thereof; and that as we exteriorly procure the action of the virtue; so we may practise in the interior of our hart the virtue itself; without which, the exterior nothing at all avails: this interior disposition, being to all virtuous actions, as is the soul to the body, and as the root from which the tree receiveth life and nourishment: yea it is as the very bottom of the soul, the origine and life of all Christian, and virtuous actions.  
This great truth will yet much more manifestly appear, by considering seriously, how small progress in virtue is made by the only exterior practice thereof, if the interior disposition be wanting; as by this particular example, in the virtue of Humility, it may sufficiently appear; and it will serve as a Rule for all the rest. To obtain them by practice true Humility, it is first necessary to understand, in what that virtue consists; to the end that when we would produce the acts thereof, we may do them in the interior spirit of that virtue, and conformably to our knowledge thereof: otherwise how should we be able rightly to practise a virtue which we do not understand? or how can we produce the acts thereof with any feeling, or understanding of that virtue which we exercise?  
And to make this clear in our former example of Humility: we must first place ourselves in the interior dispositions of this virtue (and so likewise of all the rest at which we aim.) Then secondly we must make an esteem of God above all things, and think most meanly of ourselves; and even desire our own abjection, and contempt. And this is to lay a true ground, and right foundation in our soul; whereby, in her exercise of the exterior act of Humility; she stirs up in her hart a thought, and feeling of true Humility: and awakeing in herself the dispositions, both convenient, and proper to that particular virtue, she accompanies the exterior act of that virtue with an interior esteem, and pure desire of true Humility, and with a low and base esteem of herself. And to perform an act of virtue in this manner; is to do it in the spirit, and in the true and right disposition of that virtue which we exercise.  
And therefore whosoever aspires to true perfection, must labour not only to produce the exterior acts of that particular virtue at which he aims; but also (and principally) he must endeavour to root out of his hart the opposite inclination, and evil habit there unto: for little would the exterior act of Humility avail; if voluntary Pride should remain at the bottom of the hart. And whosoever gives alms, with a hart possessed with Avarice, and obdurateness he catches only at an empty shadow, & is deceived by a mere body without a soul. Yea many falsely conceive themselves greatly advanced in virtue, by some new punctuality in the observance of exterior practices of piety proposed to themselves; who notwithstanding after their long & punctual exercise therein, make very small advancement in that holy perfection, at which they aimed: and the reason is manifest, and very plain; because they neglect the interior, and seek not the spirit of that virtue, for which they so labour but in vain: and consequently they do not practise it with the necessary conditions which those virtues do require.  
All this, now finally, both experience, and reason makes very manifest: for how can we hope to obtain the virtue of Humility (although we practise it by a thousand exterior acts) we neither understanding what it is, nor having any interior feeling thereof: but rather quite contrary dispositions to the same?  
It is therefore most necessary to frame in ourselves the disposition of that virtue which we exercise: and before all things else, we must labour to form our interior, and rightly to direct it; for he who hath a defective bottom in his soul, or a vicious root; he cannot produce good fruit from it: and therefore to exercise the exterior acts of virtue, without the interior disposition required, would be but to catch at the shadow of virtue, and to remain with a reality of the vice.  
Thus much by way of needful advertisement for the profitable practice, as well of these selected virtues here following, as also for all others whatsoever to be practised by the virtuous soul, desirous to make progress in true Christian perfection. And to proceed herein with due order; I must in first place propose that virtue which is the proper instrument to advance all the rest, and this is the virtue   

Of Mortification.  
AFter this general advertisement so very necessary for the practice of virtue; it will be now requisite to speak of the proper instrument required for the right exercise thereof: and this is the very same which you find above proposed for the condition required to holy prayer; to wit, that most necessary virtue of Mortification, without which (as it there appears) that no prayer can be found in any eminent degree; so likewise (and for the selfsame reason) no eminent pourchace can be made of any other virtue without the help of Mortification; whereby renouncing our own proper will and the natural corrupt propension unto flesh and blood, we take up our Cross and embrace those contradictions of sensuality; dispossessing our hearts of that unruly appetite for worldly contents; and by a courageous, and mortifiing act, we subdue our vicious Passions, which both blind the eyes of our reason, and do also much weaken the will. Which Passions and disordinate affections being subdued; the understanding becomes truly enlightened to judge what is good; and the will remains freely disengaiged to make choice thereof.  
By all which it appears, that Mortification is the very ground of Perfection, it disposeth the way unto virtue, & is as the very means & needful instrument required to put the same in execution. For as Reason, by original sin had rebelled against God; so likewise (in due punishment) the sensual appetite in us rebelled ever since against Reason, and so mainly inclines our corrupt nature to evil; as unless it be strongly kept in by the kerbing bridle of Mortification (and that rightly managed also by God's holy grace) we shall most assuredly be thrown down by temptation into the destroying precipice of mortal sin: which to prevent, our surest remedy (as S. Paul doth admonish us) will be by always bearing about in our body the Mortification of JESUS: 2. Cor. 4.10. For it is a virtue as necessary to preserve piety in our souls; as are the garden-sheeres to keep the borders, and figures in due order; which without often cutting, and clipping away of those superfluities which nature doth continually produce; no form nor beauty would be left in the best planted knots in the garden. In fine this virtue of Mortification is as needful for the planting of holy virtues in our soul; as is the hammer to frame the fashion which the workman is to introduce into the iron, now disposed by the furnace, and made pliable thereunto: for be your mind never so well disposed by holy prayer; yea though inflamed by divine inspirations, by spiritual lecture, by good counsel, or by any other means whatsoever to the holy practice of Patience, or of Humility, to Conformity, Prayer, Abstinence, or to the Exercise of any other virtue whatsoever; we shall find that Mortification is the needful instrument, and means to put in execution those good resolutions, against which our corrupted nature will spurn, and make much reluctance: and unless our good purposes be hammered out by the strong blows of Mortificaion, all our former fervent good resolutions will soon become as cooled, stiff, and unplyable, as is the very iron itself when long detained from the forgé; nor shall we have any application at all to our former good purposes; which not being then laboured out by the hammer of Mortification, they served for nothing, but rather to obdurate our hearts; as is the iron by being often softened in the forge, but not wrought by the hammer to the workman's design. This generally thus supposed; there now follows in the next place the virtue   

Of Humility.  
THese premises now serving for the more solid and profitable exercise of true Christian virtues; I will here out of many, propose some special and select from amongst all the rest, & which may justly be conceived most requisite for the practice of a virtuous soul, aspiring to holy perfection. Wherein to make the more solid building; we must ever begin with the foundation. Whence to raise the true building of virtue in our souls; we must first begin with Humility, the true foundation of all other virtues; yea and the very root which gives life and lustre, both to the flower and fruit of all other virtues whatsoever; & without which no act of the greatest virtue can be either grateful to God or aniewayse available to our souls. For as blessed S. Gregory most truly assures us; to practise other virtues without Humility, is but to cast dust into the air, Humility being the very foundation, and conserver of all other virtues, as Pride is the ground of all sin: Eccles. 10. It disposeth, and prepares the soul to receive Gods divine grace; who resisting the proud, he gives grace to the humble: james 4. Yea it makes us capable of Gods secret mysteries, which being hid from the worldly learned and wise; they are revealed to the humble. Math. 11. It doth purchase perfect peace to our souls; excluding anger, quarrels, and discontent; all which proceeds originally but from Pride, and self esteem. By all which we now plainly see, what great and happy fruit is to be reaped by the help and holy practice of true Humility: and therefore I thought it but necessary, here in the first place to propose this needful Exercise; lest the blast of vainglory might carry away, and deprive us of the fruits of our best and holiest practices. Which to prevent, this Exercise of Humility may serve as a poise to balance them against that dangerous blast of Pride, and as a preserving Antidote from the pestiferous air of vainglory, which destroys all virtue in the very bud, and hopefulsed flower. And therefore no virtue is more seriously recommended to us by our B. Saviour himself (both by his practice, and doctrine) then is this which he so expressly commands us to learn of him who is mild and humble of hart. Math. 11.  
And although unto human deceived sight this virtue may seem but poor, base, and very despicable; yet by God and his blessed Saints it is highly esteemed, and may well be resembled to the cyphers in numbering; which though nothing of themselves, yet placed behind an unity they make ten; hundreds behind two; thousand behind three, and so forward in proportion. In like manner Humility in itself, though but little esteemed, yet it is that which gives the true value to all other virtues; yea it is the verre Rule, and measure of all true sanctity itself; for who is sincerely humble, is truly holy; and who is most humble, he is also most holy; for accordingly as one humbles himself; so God doth exalt him, and he puts down the proud. Math. 13.11.  
For this virtue it was that God raised S. Antony. S. Benet. S. Maur. S. Francis, and others to be Founders of so many holy Orders of religious persons in his Church; who though most eminent in all Perfection and sanctity; yet their Humility was so great, as they durst never admit to undertake that (more than Angelical) heigh state of Priestly function; which notwithstanding now (to the great scandal of the Church) is by such sinful presumption sought for by so many unfit, and most unnecessary persons.  
Neither have women been wanting in this kind to give most rare examples of profound Humility; as doth well appear in that great servant of God Sister Mary of the Incarnation, of noble birth; who was so very humble, as notwithstanding that she was Foundress of the holy Order of the Carmelites in France; yet would she never be of the Choir, but always continued a lay-sister, and a servant to all the rest. S. Francis was also truly humble of hart, which made him with such feeling sense to esteem himself the greatest of sinners; because he thought himself above all others to correspond the worst unto the graces which God had bestowed upon him. This is that true Humility, which hath no other will, but the will of God; to which it renders us like to the statue in the sculpters hands, to be hewed, and fashioned according to his divine pleasure, without disquiet, or reluctance: for this Humility of hart, is the inseparable twin of all sweetness and peace (saith that great Master of all sweet devotion, Sales the holy Bishop of Geneva) but I mean not (saith he) a complemental rainging of words, or gestures, of kissing the ground, or lowly inclinations; they being done (as it often doth arrive) without the inward sense of our own abjection; for such are but vain abusements of a weak shallow brain; and are rather to be termed, but extravagances of Humility, than the true virtue itself; which makes us both supple to correction, and very prompt and pliable unto obedience.  
This true Humility of hart, consists not in the knowing only, and professing our own great unworthiness, and misery; but much rather, in loving, seekeing, and exercising of this our baseness, and abjection; and in desiring to be so esteemed by others, as we do judge ourselves truly to be, abject, and contemptible; yea yet further; to be also content (as such) to be contemned, and despised by all: for true Humility of hart doth love this humiliation, and reproach, and all else whatsoever which may truly vilify, and abase us. First by reason of the knowledge which it hath of that our original, and interior source, and corrupted spring whence all our sin and wickedness proceeds; and secondly in Imitation of JESUS-CHRIST, who made choice of all manner of humiliations, and reproach; thereby to honour his heavenly Father, and to satisfy for our exorbitant pride and grievous sin: which is a motive abundantly sufficient to stir us up to all fervent imitation, for so divine an exemples sake.  
A second practice of this holy virtue; which I now also much recommend unto you, is in not only loving humiliations, and contempt; but also in hating, and flying the vanity of all greatness, and splendour; yea the very desire of all human praise, and esteem. Be rather all wayse ready, and with a prepared mind to be humbled, as was our Lord and soweraing King, JESUS-CHRIST, in his birth and life; and finally in his most bitter Passion, and reproachful death upon the Cross.  
O wretched and ungrateful creatures that we are; how can we so love vanity, considering how lowly that high God of all Majesty, and our most merciful Redeemer was humbled for our sake! crave humbly God's grace to practise this holy Humility of hart, in the disposition, & spirit of that profound Humility which JESUS-CHRIST hath practised for our love; and that with a true virtuous courage you may cheerfully endure all confusions, and abiections whatsoever; they being all so most justly due to a rebellious sinner, and to most abject sin.   

Of Conformity to the will of God: the third Exercise of this Rule.  
THis holy Conformity is to the precedent great virtue of Humility, but as a link of the same chain, and the very true sequel of that blessed virtue; they being both united in that superior happy tye of the love of God; whereby this precious chauness composed of the continued links of many other great virtues, and unites us most happily unto God himself. In fine from true Humility (as from a most precious root) springs fourth this fair and grateful flower of virtuous Conformity: for by an humble, and true abject contempt of ourselves, our own will becomes easily conformable, not only to the will of God, but also for his sake, we submit and subject ourselves, even to the meanest creature alive.  
Now in the faithful practice of this heroic virtue consists that true Christian Perfection, which JESUS CHRIST hath not only taught us by word daily to pray, that his will be done in Earth, at it is in Heaven; But he confirmed also the same by his own example, telling us: that he came down from Heaven, not to do his own will, but the will of his Father who sent him. S. john 6. and this he esteemed as his nourishing food: Math. 11. Yea and it is most worthy of observing; that from the time of his return with the sacred Virgin and S. joseph from his divine reasoning with the Doctors in the Temple at Jerusalem (as if he had come down from Heaven for no other design, then to show obedience and Conformity unto his heavenly Father's will, in obeying, and being subject unto his Parent's pleasure) he was so exactly punctual in all dutiful obedience to them; as the holy Evangelist recompts to us no other of of his divine actions, during the far greater part of all his time, living hereupon earth amongst us; but only that he Was obedient and subject to them: the perfect performance of which holy Conformity unto his heavenly Father's will, he finally sealed; by rendering himself unto that bitter, and reproachful death upon the Cross. In imitation of which divine example; we must be in all occasions so resigned to God's holy will, as is the clay in the potter's hands, which chooseth not its own fashion, or form; but is pliable and obedient to that which the workman pleaseth to ordain it unto: for thereby you will obtain a most happy peace to your mind, and even begin to enjoy a perfect Paradise.  
By this means there is nothing will happen, which can deprive us of true content and consolation; in which consists the chiefest felicity of Gods highest favourites in this world; who though not exempt from laborious, and painful temptations, nor from infirmities, and great corporal sufferings: yet by the help of this holy Conformity, whatsoever befalls them, they preserve their serenity, & true interior joy: because there whole content, and pleasure is in the accomplishment of the will of God, which makes all events whatsoever to be grateful to them, though never so contrary, and displeasing to flesh and blood: they knowing that nothing can befall them, but by his divine order and will; whose loving and careful Providence hath disposed of all things for our greatest good; what instruments, and second causes soever he shall please to make use of for effecting the same: yea no sterility in prayer, nor the want of all sensible devotion, and comfort therein, will disquiet a well settled soul in this virtuous practice of Conformity, whereas, who neglect the same; if they but fail to obtain what they crave by their prayers; they leave of with disgust, and are greatly discomforted, for failing of the end, and desire of their own proper satisfaction; Which oftentimes prevails so very much with them; as they are strongly tempted, and sometimes overcome so far, as to abandon their prayers and other virtuous Exercises; which is the greatest victory their mortal enemy can desire to obtain.  
And for these good reasons it was that the ancient holy Fathers did greatly apply themselves to this important study, and fruitful practice of Conformity; 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 virtuous Exercise, their greatest adversities were made most pleasing contents; and their life become celestial upon Earth; yea finally, to live or to die is all one and the self same thing (saith S. Augustin) when our will is truly united to the will of God; in whose sight we are, and upon whom our being depending, we ought wholly to resign ourselves to him; with all which we can either do or suffer; in body or in soul in same, friends, or external goods, for time, or for Eternity; with a perfect resignation to his divine and holy pleasure; yea his granting or denying our request, must be to us indifferent; for we aiming but at the glory of God, and our own, soul's greatest happiness (both which he knowing far better than ourselves) we must rest joyfully content with his divine will, though never so contrary to our own desire; who know not oftentimes what we ask: and therefore with great love and mercy it is, that frequently God denies our petition (saith S. Augustin) that he may do us a more merciful favour; nor yet ought we so much to rejoice for obtaining what we desire, as that it is the will of God which is done thereby: for by this union, and Conformity with God's blessed will, we do most truly testify our love, and by it we do our truest honour and homage to him: and to ourselves we also pourchance that true content, and most happy repose, which is only to be found in a soul thus truly subject unto God's holy will: for who is he that resists it, and findeth peace (saith job. 9) but be subject to him and thou art secure to enjoy it. c. 22. Finally by the practice of this holy Conformity to the divine will and pleasure of God, how ever our affairs shall succeed, yet our hart will enjoy a most happy and quiet peace; we acknowledging God to be the sovereign Lord of all; and understanding best what most conduceth to his own glory, and to our souls eternal health.   

The fourth Exercise of this Rule; which is for the practice of Patience.  
THe great connexion of this holy virtue 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 doubtless Patience cannot be wanting to suffer with all cheerful alacrity what Cross or tribulation soever the Divine Providence shall be pleased to orday ne. This makes up a strong chain of these three holy links of a triple virtue; whereby all our unruly, and disordered passions may be fast bound in due subjection, both to true reason, and piety.  
But to speak now here of the proper fruits of holy Patience in particular (as before I have of the other two) it may be first observed, that patience is as a needful bar; and shuts up the door against many sins; for by moderating the grief and great trouble of mind; it quencheth hatred, and prevents both anger, and desire of revenge; 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 sins of rancour, and wrath, of injuries, imprecations, maledictions, blasphemies, indignations, murders, and the like great evils, which are usually harboured in a hart oppressed with impatience, bitterness, and grief: all which being first taken away by the holy virtue of patience, the soul is left in much quiet, and is also thereby enabled to produce true virtuous and perfect operations. And for this respect, some (not unfitly) call Patience the preserver of virtues; for the same being disquieted, virtue cannot rightly exercise her functions; no nor do any thing well; and therefore she hath great need of Patience to keep Reason free, and the mind exempt from all Passion; for hereby we are disposed to suffer in quiet peace, all such afflictions as shall befall us, and to take them in good part.  
It also greatly moderates that hurtful passion of sorrow, and melancholy, an humour above all the rest exceeding dangerous, and hurtful both to body and soul; unless they be defended by that strong buckler of Patience from the continual great oppressions of this vicious and dangerous Passion. And therefore though all virtues be very requisite; yet Patience is most absolutely necessary for our complying with the will of God, and for saving our souls; as the Apostle tells us Heb. 10. and the reason is; for that our life is so replenished with miseries, that without this needful defence of holy Patience, we shall never obtain the crown of victory: but in your patience you shall possess your souls; Luke 21. As that holy man well understood, who being much urged to get some certain rude persons to be severely punished for having mocked and much abused him; he answered with a smiling and pleasant countenance: no, no, let them do so still to me (said he) for they do but help me to get Heaven by the practice of holy patience. This was a virtuous, and true humble man; for who is humble, is undoubtedly patiented; because he esteems himself deserving of the evil which he suffereth; yea and of far greater also. And if we would but search out the true cause of our impatience, and ascend but to the source, and true origin, we should find that it proceeds from mere pride, and self esteem; and this made the holy Bishop of Geneva to advice us, that we should complain the least we could of wrongs; because (saith this excellent man (for the most part it is verte true; that who complains, doth sin (he means for want of Patience, and Humility; for where these virtues are found, there is no complaint, neither for sickness, loss, nor injury: for their Patience is invincible in all sorts of afflictions; and Humility judging all to be but answerable to their desert; they rather rejoice to pay here their debt, hoping to have thereby the less account for the future. And certainly much truer perfection there is in suffering cheerfully our crosses and contradictions for the love of God, and with a conformable hart to his blessed will in the time of our temporal or spiritual affliction; then in the most sensible comforts of devotion, by either raptures, or ecstasies in the time of prosperity and consolation. And to this purpose, that holy Father and learned Doctor of the Church great S. Gregory saith; that he far prefers the virtue of a patiented man, before that of working miracles: and his ground for it is evident; because it is the very fruit itself of the highest virtue, Charity, which (saith S. Paul. cor. 13.) it patiented, is benign; Charity envieth not &c. is not provoked to anger, thinketh not evil: etc. It suffereth all things, and that in good part for the love of God. This divine love makes the practice of Patience both easy and very 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 myself in infirmities, in contumelies, in necessities, in persecution, in distresses for CHRIST. Thus blessed S. Paul. 2. Cor. 12. Showing us how Patience for the love of God makes all sufferings and afflictions whatsoever to be the true objects of great comfort and joy.  
All this is clearly verified in the life of that illustrious Virgin blessed Saint Margaret daughter to the King of Hungary, and a true mirror of all religious perfection; who grounding the virtue of Patience upon true Humility; and that, upon the love of God; this noble Virgin, and most humble servant of JESUS-CHRIST did often weep, & was most troubled in her mind; because she found no practice for the virtue of Patience, wherein notwithstanding she well perceived her religious Sisters to be frequently exercised by strong contradictions to flesh and blood; whereas she found herself incapable to be that ways mortified. And the cause is very manifest; for who desires nothing, but purely the will of God, is always content with whatsoever shall happen.  
But yet for the more facilitating this practice of holy Patience as well against contempt and injuries, as in all other crosses and troubelsome accidents which may befall us; I must here recommend to your serious consideration these ensuing motives, and convincing reasons for that end.  
First that whatsoever is in this world most displeasing and troublesome, is nothing to a true virtuous, and generous hart; which rather is glad of occasions for sufferance, thereby to give proof of his foundation in virtue, and of fidelity to his heavenly Captain JESUS-CHRIST.  
Secondly consider that these troubles do not happen to us, but by the particular Providence of God, for his glory, and our greater good; and that he is a spectator how we play our parts for that crown, which is only to be got by lawful fight. 2. Tim. 2.  
Thirdly consider that there is nothing in this world to be endured, which our sins have not justly deserved; and that all put together which can be inflicted upon us in this world, is but a shadow, in comparison of the pains of Hell, or Purgatory; which yet by patiented sufferance here; may be avoided; & everlasting glory gained. Look not therefore with an angry hart upon such as shall cause you any trouble, or pain; but much rather esteem them (as truly they are) those who do you the truest good; and who afford you but happy occasion to make proof of your Christian courage, of your solidity in virtue, and of your fidelity to God; who useth these temporal afflictions but as instrumental means, thereby to procure you that great happiness which you gain by those occasions to practise holy Patience; and is (saith S. james ch. 1,) a perfect work: for in your Patience you shall possess your souls: Luke. 21.  
Finally endeavour by a serious and frequent contemplation of the great uncertainty, and little worth of all worldly affairs, to gain an indifferency to all human casualties; they all happening by Gods special order and providence; and therefore, most undoubtedly, for our greater good: and why then should we be troubled, it being God's blessed pleasure, which we ought most promptly to conform ourselves in all: yea it ought to be a comfort and great content to us; (saith S. Greg.) when any thing happeneth which crosseth our own desires, considering that so it is ordained by him, who doth nothing, but what is most just and good.  
Raise therefore your soul with cheerful gratitude to adore his hidden judgements in all cross events, which he permits for your greater good. Persever with peace and tranquillity of mind; for he hath done all things well. Gen. 7. And what cause then can you have to be troubled; unless you mistrust, either his power, or his goodness; which yet can never fail.  
Hitherto I have spoke rather of the Theory of true Patience, and but as concerning it in general. It now remains that I also treat of the needful practice of it more in particular, and in the chief occasions wherein nature finds mostreluctance in the holy Exercise of this useful virtue. This will be best performed, by showing that   

We ought to love our Enemies, and to suffer persecution with joy.  
YOu may now well perceive by the former part of this exercise the great goodness and important fruit of this holy plant of Patience; the knowledge whereof, I doubt not, but will give you a desire to make store of so needful a provision, by the daily and continual occasions which will not be wanting, whereby you may reap so great profit to your soul. But to avoid prolixity in so copious a subject; I have thought best to make choice, and here principally to propose to you the needful Exercise of this great virtue in the two above named occasions; as being the hardest, and most repugnant to our corrupt and rebellious nature: for by well mastering them; we shall find the rest but very weak, and easy to be overcome.  
And now first to show that we ought to suffer tribulation with content and joy; I will only make choice of some few good reasons out of many, which are sufficient to convince this truth; & may also serve for strong motives to induce us to the meritorious practice of suffering the cross encounters of this world, with a willing cheerfulness, for the love of God.  
The first reason for this truth shall be from our divine Rule & Prototype CHRIST JESUS himself; who not by his divine & sacred actions here upon Earth no, nor by his so fervent & assiduous prayer; nor yet by his preaching, or working of so many miracles, did cuerrender to his Eternal Father so great honour and glory, as he did by his painful death and Passion. From whence it doth plainly follow, and convince in all good reason; that we are not able by any other means so heighly to honour, and glorify God, as by a willing and cheerful sufferance of our afflictions, in union and imitation of this our divine example, and in true conformity to God's blessed will and all disposing Proudience. when therefore he shall vouchsafe to try us by any corporal tribulation, or by the loss of goods, by privation of friends, or of what else soever most dear to us; we must accept thereof; as an occasion expressly ordained by his heavenly Providence, whereby we may render to him due homage & honour; conceiving also that he puts us to such bodily trial, but as a sweet perfume into the fire; to the end that by a good odour of virtuous Patience, we may give both good example to our neighbours, and occasion also for them to glorify our heavenly Father by seeing so cheerful and humble an acceptation of it for his love: for benefits are willingly received by all (saith the holy Bishop of Geneva) but to receive willingly afflictions, that belongs only to perfect love, which love's them so much the more, because they are not to be loved, but only in respect of the hand which gives them.  
A second reason which ought to make all sufferings very welcome to us; is, for that Heaven, and eternal happiness is bought by them: yea this price it cost the son of God himself, before he could enter into his glory (though heir apparent unto the same Act. 17.) And can we then presume to purchase this happy inheritance of that heavenly Father at a lower rate, than he sold it to his only, and dearest son, who both suffered; yea and gave his dearest life for it. O no, the servile slave must not expect to be preferred before his sovereign Lord: it is an excessive favour to be admitted to bear the same yoke with him. All which but duly considered, might well make us ashamed to fear any sufferings, or to fly from any cross; seeing that we profess ourselves to be disciples of a crucified God: for is it aniewise beseeming the member of a head crowned with sharp piercing thorns, to be so delicate, as to fly from all pain or suffering, which is the absolute, and taxed price of Paradise?  
And therefore, seeing (as the above named holy Bishop of Geneva saith) that it is but in vain to expect to be glorified with JESUS in Heaven, unless we be first crucified with JESUS here upon Earth; let us most willingly embrace his holy cross, and not by compulsion only, as Simon the Cyrenean did; but much rather with S. Paul; let it be far from us to glory in any thing so much, as in this most honourable livery of our divine Captain, the Cross and sufferings of JESUS-CHRIST: Gal. 6. Yea reason doth convince us, that the temporal punishment is most happy, whereby we escape an eternal: & such as are here exempt from them, may justly fear, lest their far greater punishment be but reserved to an other world; there being most assuredly no other way but this to Paradise for the children of God, but first to pass through this fearful red sea of tribulation, before they can hope to enter into that happy land of promise.  
The third reason, which may comprehend all the rest; and is a very strong motive for us to suffer with willing alacrity all manner of adversity is; that God the sovereign Author of nature hath ordained all the crosses & afflictions which befall us, for the due punishment of our sinful rebellion, and disobedience; for he had placed man in a most happy state in the terrestrial Paradise of pleasure and content; until he forfeited that happiness by cursed sin; and had made himself, and all his posterity miserable thereby for all Eternity; had not God's infinite great love and mercy to men (more than to Angels) accepted for his satisfaction a temporal punishment from us, in the virtue and merits of the death and Passion of his only dear son JESUS-CHRIST; for whose sake, he vouchsafed to accept of this satisfaction to his divine justice, by these present afflictions which himself here imposeth upon us for that end; and is ever the chief author thereof, what other creatures soever he may please to use, as instruments for the execution of these his fatherly corrections; which are also disposed by him for our greatest good.  
This was acknowledged by holy job, when after all the great and many mischiefs which the Devil had done him, in ruining his houses and children by tempest; in robbing his cattles, and killing his servants by thiefs, in destroying his goods by fire: and finally having covered his body with many smarting sores, and loathsome ulcers; yet all this, that holy man did attribute to none but to God himself, and said, our Lord gave, and our Lord hath taken away, as it hath pleased our Lord, so it is done job. 1 21.  
Chaste joseph doth as plainly assure us the very same. When his brethren being much affrayed for having so grievously abused him; he comforted them saying: be not afraid, neither let it seem to you a hard case that you did sell me into these countries: for God sent me before you into Egypt for your preservation. Gen. 43.  
And finally to allege one more for all: did not our blessed Saviour himself say: john 18. the chalice which my Father hath given to me, shall not I drink it? Here you see plainly that he calls it not the treason of judas; nor the persecution of the jews, Scribes, or Pharisees, but the chalice of his Father; for all afflictions come from him, and are sent by his eternal order to us for our good. And therefore this being believed by a Christian (as it ought) how can we be troubled at the afflictions, and crosses which are sent from so loving, so prudent, and so good a Father, as most mild and favourable executioners of his divine justice, and as most wholesome potions from his skilful and loving Physician, to cure the sinful surfer of his soul?  
Finally afflictions, are to us, but as bitter aloes which the nurse puts to her breasts, thereby weaning the child, to make it willing to come home to his own true mother: for God by affliction makes us to dislike this world, our nurse, and to look home unto him, our only true and careful Parent.  
Many more motives might be alleged for us to embrace afflictions with a willing mind; but it may suffice to remember that it is the best token of God's divine love to us and the very badge wherewith he hath ever honoured and clothed his dearest friends: to the good he sends it for the increase of their merit; and to the bad, for their conversion. In fine he imparts it unto all, as the means for their eternal happiness; and therefore it ought to be received by all, with a cheerful and willing hart.  
But me thinks I hear you to complain, as King David did; Psal. 54.13. that your greatest wrongs, are from your nearest friends; and therefore much more grievous, then would they be from a professed enemy. I do easily believe you: but yet you must remember that ungrateful Absalon was much nearer to his so tenderly loving Father David (the true figure herein of JESUS-CHRIST) whom he most ungratefully, & ungraciously laboured to deprive, not only of his kingdom and crown, but also most fiercely pursued him for his very life; as we likewise see those ungrateful jews to have done the like to JESUS-CHRIST himself, whom David did but represent. And therefore you having such precedents for this your sufferance; you ought rather to esteem it a very great honour, to bear your little share with them.  
You may yet peradventure reply: that your chief repugnance, and greatest difficulty in suffering these Crosses with true patience, is because you deserved no ill from their hands; nor had done them any wrong, who thus cruelly, and most unkindly have persecuted you. But neither is this a good excuse for your impatience; but is rather to be regarded, as the glory of your cause: for had you first offended them by any wrong or injury; your sufferance had been but a just punishment of your offence; whereas you being innocent; your patiented sufferance will gain you an incomparable advantage; for nothing doth so much extol innocency, as injustice: and though it be an oppression; yet (if it be truly looked upon) it is but a pledge from Gods own proper hand, and as a token of his love, which therefore ought to be received with all cheerful alacrity.  
But he deprives me of my maintenance (say you) and will bring me to much want, and necessity. This toucheth indeed very near, and to the quick: yet take great heed that you do not herein the part of a peevish and angry child from whom if the loving Mother shall take but some hurtful babble out of the one hand, it will presently throw down the good meat which it hath in the other; and in a peevish pet, it will stamp and starve for revenge: but the child of God must not intemperately grieve, nor so disquiet himself for the loss of what so loving a Father shall take from him, either immediately himself, or by a friend, or a foe; as that for the loss of some part of his means, he should there upon, by his impatience deprive himself of the content which he might fufficiently have taken in the rest which he still enjoys. No we ought much rather to look down upon the innumerable multitude of those who remain in a far meaner fortune below us, and who would account themselves exceeding happy, and obleiged to great gratitude, should they enjoy but some small part of our remainder; and yet perhaps deserve it much better than we, who forget that it is sent us from that blessed hand, which disposeth all for our best advantage, if we with conformity but render ourselves cheerfully to his divine will; for if he deprive us here of our temporal content, and happiness, we may rest assured that he hath allotted, & reserves for us those others infinitely excelling them, and to be eternal in Heaven; if through our own wilful fault, we be not the unhappy hindrance of them ourselves.  
This I trust will now be abundantly sufficient to make large scope for your own better reflections upon this fruitful subject; whereby to pick most pleasant sweet roses of Conformity, from these sharp pricking thorns of your many sufferings, towards the composing of a glorious crown (I hope) for your dearest soul.  
But yet for the richer adornment of this your happy crown: I must further recommend to you the interlacing it with these the richest jewels of Charity, which are likewise to be gathered in the garden of a virtuous soul, by each act of the love of our enemy, produced originally from the true jove of God, and are the purest, & most elevated acts of Charity above all others; as I am very confident that you will plainly perceive by the ensving discourse   

Of the love of our enemies; the second part of this proposed Exercise of Patience.  
Our most merciful and loving Redeemer in his sacred Gospel Math. 5. doth not only recommend to us the love of our Enemies but expressly commands it (saith S. Augustin serm. 59 the temp.) and therefore it is a duty properly belonging to a Christian, to love his Enemy. This our Divine Saviour JESUS, hath taught us both by word, and example, and by the whole practice of his blessed life, which was a continual exercise of love and doing good for evil; as also was his death the sovereign sacrifice in expiation of their sin; and to give the happiest life to them, who put him to the cruelest death upon a reproachful Cross; from whence the very first word which fell from him amidst all those his piercing torments, was, not to threaten, nor to demand revenge upon those his sacrilegious Enemies; but to crave pardon for them, who had so ill deserved it; and alleged the strongest reasons unto his eternal Father for their excuse; beseeching him to pardon them, because they knew not what they did. Luke 23. verse 34.  
And therefore now still to begin with the surest Rule, whereby to regulate all our actions as well in this good practice, as in all the rest, it might sufficiently persuade any good Christian to the true love of his greatest Enemy; to know that it is JESUS-CHRIST, his sovereign King and Captain, who so expressly commands it Math. 5. where nothing can be set down in more plain, or expresser saying: you have heard that it was said: thou shalt love thy neighbour, and hate thy Enemies (so taught the pharisees, but not the law) but I say to you, love your Enemies: do good to them that hate you: and pray for them, that persecute, and abuse you: that you may be the children of your Father which is in Heaven, who maketh his sun to shine upon the good, & the bad, and reins upon the just, and the unjust: for if you love them, who love you, what reward shall you have? do not the Publicans also do the same?  
And can we now conceive a more clear, or express command then this; to love our Enemies? Yea not only to love them, but also to do good to them, who hate us; and to pray for them who persecute, and do us wrong; thereby to testify that we are the children of our heavenly Father, by imitation of that admirable great goodness in him towards us, his most ungrateful and sinful creatures.  
And that the weighty importance of this so express a command might the better appear; the Angelical Doctor S. Tho. divinely declares it, assuring us that though true love of our Enemy is the most pure, the most divine, and the highest act of holy Charity which can be performed by man. This great truth is not avouched without the proof of most evident reason: for there is nothing that man can do which appeareth so manifestly to be done by him so purely for the love of God, as to love his greatest Enemy: for you may love God in desire of your own good, and to gain Heaven thereby; you may also (and most usually) love your friend, because he is your friend, or for his good humour, and sympathy; or for some pleasing quality, or for profit, honout, or the like which may be reaped by his conversation. In fine you may love an other in respect of some content, or benefit; and all this is but merely for your own commodity, as both Turks, and barbarous Pagans do; yea even brute beasts themselues can love in such a manner.  
By all which you will easily perceive that no love is discovered to be so unfeignedly the pure true love of God, as is the love of our Enemy; for in that it appeareth most certain and evident, that there is nothing for you to love in him, but purely and merely God; nor any other motive to be found whereby to induce you to do him any good turn, but purely God alone: for in that naughty man you have no other subject, but of hatred and much dislike; should not the love of God, and obedience to his holy commandment persuade you to love him, and to do him what good you can. Which act, as it proceeds from the greatest virtue, and by which we render to God the most sovereign honour and homage; so likewise it confers unto man the highest dignity, whereof any mortal creature can be conceived capable; making him thereby the adopted son of a heavenly Father Math. 5. And therefore as this virtue is so very precious in the sight of God; so ought it to be as dearly esteemed and most faithfully practised by us; by loving, and doing the best good we can to our greatest enemies: it being a virtue, both so grateful to God; and so infinitely advantageous to our souls; we having no greater assurance of Gods pardoning our sins, then by forgiving such as offend us: for that is the very Rule and measure of his mercy; and we can only expect from him, that he forgive us our trespasses, as we forgive them that trespass against us: Luke 6. And truly no Enemy can be so bad, but that for JESUS-CHRIST his sake he may be pardoned, although he deserves it not for his own; nor can his offending us have any comparison with the grievousness of our offending God, for which we must expect no pardon from him, unless we also pardon such as have offended us; and that entirely, and from the very bottom of our hart: all which abundantly persuades us to embrace this generous virtue of loving our greatest Enemies: to which I will yet further add some congruous motives, whereby the better to confirm our resolution for that holy practice, by making good, and serious reflections upon these ensuing points.  
First that we have none so watchful as our Enemy, to observe our faults, and errors; and to let us understand them; which we should never know from a friend; nor yet have by his means that good occasion to reform our lives.  
We pay wages to Masters, and Governors; and yet none are so carefully observant to let us understand our misde meanours, as are our greatest Enemies, and that also gratis, without pay. He boldly tells us true, when our friend dares not speak; and he serves us as a needful curb by publishing our vice, and will plainly advertise us if we go amiss: nor dare we do ill in his sight: whereas a friend seldom prevents any thing of all this great harm; but rather (& very frequently) he proves a motive, & great cause of our doing ill.  
When a Friend extols, and highly praiseth us, our Enemy (much more for our good) doth abase, and decryes us down, lest we should grow proud and insolent. Yea when prosperity extols, and makes us vain, and by flattering applause puffs up our soul with dangerous pride; our Enemy will keep us down by persecution; and administers to us thereby the souueraign'st antidote to preserve us from that contagious sin.  
If Enemies were not necessary for our good, God would not permit them; but they are exceeding profitable to the good, for their exercise of holy Patience, and of other virtues; for if the Church had not had Tyrants, Heaven would not have had those glorious Martyrs; and were there no Enemies, we should not see so many good and holy men: yea daily experience doth plainly manifest the great good which is reaped by Enemies: for avoiding of whose murmurations and detractions, we are made much more wary, and diligent in all our beheaveour and actions: yea we must regard them as the Ministers of Almighty God, and as true promoters of our salvation; & therefore they well deserve our love, aswell as great compassion also, considering what great harm they frequently do themselves, by profiting us. And such as find so great a difficulty to love an Enemy, may well conceive it a much more harder thing to endure the eternal flames of Hell; for compelled we are to choose one of the two; the beloved Apostle assuring us that who loveth not, is guilty of death: john. 3. He means of that death which is eternal: but now undoubtedly he chooseth very ill, who will rather be damned for ever; then love his Enemy whom under pain of eternal punishment he is commanded to love: and that, not in word, nor in tongue; but really indeed, and truth, saith the same Apostle. Epis. 1.3. For true Charity is a burning fire, active and appearing in all necessary services towards our neighbour; doing good for evil with a cordial and gracious affability for the love of God; for what measure we shall use to our neighbour herein, the selfsame will God use unto us. Math. 7. And therefore who will not pardon their Enemies; such by saying their Pater noster, and praying God to forgive them, as they forgive those who have offended them; they do not pray; but rather demand a most heavy curse, & malediction upon themselues: for they expressly, & in true effect demand that God should not forgive them, like as they forgive not those who have offended them. Do you therefore yourself that first to your neighbour; which you desire that God should do for you: for foe shall my heavenly Father do to you, if you forgive not every one his brother from your hearts, saith JESUS-CHRIST, Math. 18. And it is also most evident that all injuries whatsoever which can be done them by others, are exceeding small, in comparison of that great hurt which they do to themselves, in killing their own soul by that wicked sin of hatred and revenge: whereby they become like unto him, who to tear his enemy's garment, he pierceth his own body with a mortal wound; for the wrong from an Enemy concerns but the body only, or our goods, or good name; but hatred, and unlawful revenge is that which killeth the soul, by depriving it of the grace of God: and moreover it obleiges us yet further to ask pardon, to confess, to do penance for it; and finally to reconcile ourselves with whom we were angry: in all which, there is far more difficulty, than had been at the first, in suppressing our anger; by casting it speedily from our thoughts, as we do spareles of fire which fall upon our ; or by an act of humble patience, conserving thereby ourselves in true charity and quiet peace.   

How Patience may be practised in the occasion of contempt, and disesteem: the last part of this Exercise of holy Patience.  
I Must not omit to set you down here one fierce encounter more for Patience, against contempt, and disdain; wherein this virtue is frequently as hard put to it for getting off victorious from that dangerous conflict, as from any other whatsoever; for here we are to fight against ourselves; the hardest combat of all the rest; and for which we are chief strengthened by the help of true Humility; which in all occasions of contempt doth serve us as a sovereign Antidote against the swelling anger, that inflames the hart by pride; and is abased by pondering  
First the miseries of man, and little ground he hath for his own esteem; which had it all the advantage that either nobleness of birth, or any worth of Ancestors can give; yet never could the greatest Monarch drive up his Pedigree beyond these three descents of being the son of a Man; the Grandchild of Earth, & the great grandchild of nothing; which is the lowest point of any created extraction. Yea such is the great misery of Man (saith a holy Father) as but to think of his beginning, may well confound him; to consider his present state, may give him just cause to lament; & to remember his final end, may justly make him to tremble with horrid fear.  
I will second the former motive for Humility with this one reflection more, whereby to strengthen Patience against this strong encounter of contempt; to which, though Pride hath naturally exceeding reluctance; yet if we well behold ourselves but in the glass of human misery, it will be able to compel us even to contemn, yea and to confess that no contempt is able to exceed what the baseness of our extraction may deserve; whose conception is but loathsome impurity; our present state, but a sack of filth; and our pampered carcase, what is it, but prepared food for the crawling worms?  
3. Our very entrance into this world doth well prognosticate all our future success therein; who no sooner borne, but also bound both hand and foot, and tossed too and fro in a cradle, presaging well thereby the servitude, and restless disquiet of the succeeding life of Man; wherein his childhood passeth in folly, in fear of correction, and in ignorance: his youth is rash, passionate, and voluptuous: his manhood is subject to be charged with the care of a wife, children, and family; from whence proceeds solicitude, and affliction: and lastly cometh creeping old age stealing suddenly upon us, whereby we receive many incurable wounds, by decay of our senses, & chief powers of our soul, & our strength falling us, our hands begin to tremble, our spirits grow faint, our stomaches corrupt, our legs become gouty: our teeth drop away: and thus we are perplexed all the days of our life with grief, care, and calamity, and yet our death must also end in pain and exceeding horror.  
All which now being well considered; and due reflection made upon our great abjection, and infinitt human miseries: which ways can we cast our eyes whereon to ground ourself esteem, or pride? Yea much rather have we not great cause to judge that no contempt can be so great as we deserve; and yet our happiness in this surpasseth far all other mortal creatures; that by enduring with virtuous Patience this small temporall contempt; we may avoid the eternal pains which our sins have most justly deserved: and at the selfsame instant also that we endure here this small worldly despise; God and his Angels will honour and esteem us in Heaven for the same. Despise therefore with a true generous courage all momentary vain glory, & the deceitful esteem of men; seeing that by your virtuous renouncing them, you gain that only true honour and glory in the sight of God, which only is right worthy of esteem.  
But to be yet further encouraged, and with a more powerful motive to be patiented in the greatest contempt; you may please but to cast the eyes of your consideration upon the whole life of our glorious Redeemer JESUS-CHRIST, and there you shall find, that from his birth in the manger, until his death upon the reproachful Cross, he was in a continual state of abjection, there suffering contempt and disdain: Yea joy being proposed unto him, he sustained the Cross, contemning confusion. Heb. 12 and the kingly Prophet tells us that; he was a reproach of Men, and the very outcast of the people ps. 21. he was despised and the most abject of men; saith Esa. 55. Yea so far he permitted himself to be contemned, and vilifed by his ungrateful creatures, that a most facinorous Barrabas should be preferred before him, and be esteemed much more worthy to live, than he; Mark 15.  
But you will say notwithstanding, that contempt and scorn are pills of a very rough operation. I cannot deny it: yet as their effect is exceeding profitable; so also their operation may be made both very gentle and easy, by mixing them with a serious ponderation of the great folly in all worldly esteem, and of the vain praise and opinion of Men: calling but to mind how soon both he that praiseth, and who is praised, and most flattered by him; as likewise who dispraiseth & who is dispraised, and despised shall be equally reduced to contemptible dust; and how soon they are all to be presented before that dreadful Throne of God; where sinful malice shall be struck stark dumb for ever, whilst happy Patience will be honoured, and rewarded for all Eternity. All which but well considered, would free us from the usual great repugnance which we have to swallow down the mentioned pills of scorn or injury: yea it would enable us very much to suppress our unruly nature, and not to look with an angry eye, nor to use any exasperating words to them who have despised us, but to show much rather all courteous civility, and in true Charity to pray for them.  
I have now here proposed to you the practice of such virtues as I conceived most necessary for a virtuous soul aspiring to perfection. I know one may expect I should have spoke of many more: Yet these containing the active part of that Christian duty to which we are most obleiged; I conceive it sufficient to comply with my design of a practical Rule; and leaving the more speculative virtues to be perused in longer treatises: I will now proceed with the shortest method I can to    

THE SECOND PARTE Of this Fifth Rule: containing pious practices for several occasions in the day.  
THE malice of our Ghostly Enemy is so great to prevent us of the happy end of our beatitude; as he sets his traps in all occasions to draw us into sin: and therefore to be the better able to avoid the danger of his temptations, & of our own great frailty in the most obvious occasions which occur; it will be needful to gain by much practice the good habits of pious ejaculations, and elevations of our hart unto God. And because there is no moment of the day wherein we stand not in need of divine help; so we ought by this frequent means to dart up our hearts with much fervour, sometimes to praise his goodness; then to admire his greatness; after that to demand humble pardon for our sins; or grace to subdue our temptations, and to lead a more virtuous life; saying with a fervent zeal, in occasion of some vain glory: O Majesty most sublime, who wast so lowly humbled for my sake, vouchsafe me true Humility of hart, and rightly to know myself.  
At the beginning of any principal action, direct briefly your intention and hart unto God, saying within yourself: It is for thy love and honour, my dear Lord: that I do this, grant me thy grace, that I offend the not thereby.  
So soon as you perceive yourself assaulted with any dangerous temptation, or in occasion of sin; make the sign of the holy Cross upon your hart, in token that you humbly crave God's help, and that you disavow the sin; or say: Lord I suffer violence, answer for me. Isa. 38. Or the like; calling earnestly to God for help.  
In occasion of impatience. O most patiented JESV; when shall I by thy holy example rejoice in suffering injuries and contempt for thee,  
In temptation to covetousness. O treasure Eternal, when shall I imitate thy holy poverty;  
In temptation to Revenge: O most mild JESV, who so meekly forgivest all thy Enemies, when shall I by thy divine Example forgive the small injuries which are done against me: and rendering good for evil, shall pray for my persecutors?  
To demand Charity and other needful virtues. O grant me grace, Lord JESV, to make me fervent in thy love; patiented in adversity, constant in well doing: devout in thy service: and to be in all things conformable unto thy most holy will.  
At your going out of doors; first purifiing your intention (as formerly) and keeping Gods divine presence before your eyes, and elevating your hart unto him, say Show me o Lord thy ways, and direct me in thy path: guide my steps according to thy word: to the end that noiniustice may rule over me. Make perfect my go in thy path. Psal. 118.  
These and such like holy aspirations darted feruourously from a devout and loving hart; do make our actions very grateful unto God; and do briefly elevate our hart and mind to him, as meditation doth it at large.  

When we are importunely interrupted at our prayers, or in any other good action,  
HIs devotion, or good action is never hindered, who regards but Gods divine order and Providence, which disposeth of all for our greatest good, & therefore as we ought patiently to suffer interior distractious; so also we must endure the exterior. we may not put ourselves in occasion of such distractions; but if they happen, we must then receive them (as ordained by God) with all quiet Humility: and then although it chance that they shall interrupt us, yet God's order and divine disposition is not interrupted thereby in us; but much rather is fulfilled therein; if we be but faithful, and patiented.  
This is the richest and greatest secret of a spiritual life, and the truest Paradise upon Earth: for it conserves our hearts in perfect peace; and though divers occasions may hinder our prayer, or the practice of some charitable good work; yet we have always the good opportunity given us thereby to exercise the true virtue of Patience, and holy Conformity: which in that encounter will be much more pleasing to God, and more effectual for our perfection, then would be those our other good actions which we intended to do: because therein our own will is principally to be found, but in this is the true will of God, by the denial of our own; wherein all true ad solid Christian perfection consists.   

At the striking of the Clock.  
During the time of the day; let the striking of the Clock put you in mind of that virtue which in your, morning prayer you resolved to practise that day, or of the vice which you intended chief to shun. Let it be a renewing of the purity of your intention: an awakeing the memory of God's divine presence, and of his innumerable blessed benefits bestowed upon you: offer up our Lord JESUS, with his infinite merits unto the blessed, Trinity as the most propitious sacrifice for your sin. Or finally raise up your hart unto God, by this or some such like aspiration: blessed be the hour wherein my Saviour JESUS became Incarnate, was borne, and died for my sake. It is a holy practice also to make then the sign of the Cross upon our hart, offering to him thereby all our thoughts, words, and deeds, craving his grace that wemay never offend him grievous  thereby.   

At the Aue Marie bell; or the Angelus Domini.  
THis is a verse ancient, and pious devotion generally observed throughout the universal Church; to admonish us both morning, noon, and night to make an humble and grateful acknowledgement of thanksgiving unto the blessed Trinity, for the chiefest Mysteries of our holy Faith; by saying those three versicles adjoined to the Angelical Salutation and the prayer there added at the end. which devotion is ordinarily called the Angelus Domini, because so it begins. And it is to be said in the morning, in humble and thankful acknowledgement of that most glorious Mystery of the Resurrection of our divine Redeemer: at noon, in honour, and memory of his most sacred death and Passion: And finally in the Evening; in homage and adoration of his blessed Incarnation and birth.  
This devotion I recommend the more earnestly unto you; for that it being at the selfsame time so generally practised by Gods Catholic children throughout the universal world; you join yourself thereby to that holy union of so many blessed good souls; and making together with them your due oblation of all humble homage & gratitude; it will be much more acceptable to his divine Son, our only, and most glorious Redeemer.   

How to prevent disquiet of mind for such Crosses, and afflictions, as are most likely to befall us.  
REflect oftentimes upon these crosses; that by foreseeing the occasions most likely in probability to fall out, you may be the better provided to resist, and defend yourself. Offer them with a cheerful hart to God, in union of the sacred merits of JESUS-CHRIST; whereby they may be made worthy to be accepted by him, in penance, and expiation of your sin. But if, for all this, you find your mind begin to be disquieted with them; let reason convince you, that what is now without remedy, ought not by fruitless vexation, to increase your harm: whereas by a sweet and mild regard with the eyes of your soul towards God (adoring his blessed will, and subiecting yourself with a cheerful conformity to his divine and all-disposing Providence) you would not only preserve a most weet & happy repose of m●nde; but also by a grateful oblation, and sacrifice unto him of that little Cross; your gains would inestimably exceed all loss whatsoever could happen thereby unto you.   

How to moderate our grief conceived at the sudden news of the death of some dear friend.  
MOurning for the loss of friends is not to be blamed; nature being allowed to show its sense and feeling within the limits of Prudence and Reason in so just a cause. Thus Abraham bewailed the death of Sara his beloved wife. jacob deplored joseph, conceiving him as dead. The israelites bewailed the death of Moses' 30. days. This JESUS-CHRIST himself approoned by his own divine example, sighing and shedding tears for the death of Lazarus. By all which we may conclude that moderate mourning for the death of friends is not reproved, it passing not due bounds, nor to the notorious prejudice of our life, or health, which God and nature obleiges us to preserve; for the contrary would offend both God, and the souls of our departed friends; who even in the pains of Purgatory are extremely comforted with God's blessed will, and disposition; even in those their present sufferings. It is therefore much more worthy of a Man, to let reason prevail with him, for the cure of that, which time would effect to his greater harm: it being also most certain, that as immoderate grief doth but hurt to the living; so it doth no good at all to the dead; it much hurts ourselves, and is very troublesome to others. We must not lament (saith S. Paul) as the Gentiles do, who neither have assured hope, as we, nor are comforted with the expectation of an endless Bliss: whereby he forbids not a moderate sorrow, but only excess, which proceeds either from self-love, or from infidelity. And therefore we must take heed (saith S. Cyprian) lest we give occasion for Pagans to think that all is but fables which Christians believe of the other life; as in some sort they might have cause, by seeing us so excessively to deplore those; whom yet by death, we believe to have obtained everlasting felicity.   

When our labours, or sufferings grow tedious, and seem over burdensome unto us; causing melancholy and sadness of hart: and how to apply the remedy.  
IN these occasions we must call to mind the laborious and wearisome pains which JESUS-CHRIST, true God and man did suffer to satisfy for our offences, and thereby to purchase our salvation. For which, due gratitude exacts from us, that with cheerful conformity to his blessed will, we also embrace, as well the laborious actions, as also what sufferings soever he shall please to impose upon us. Crave humbly by earnest prayer that God's divine love may be the sole possessor of your hart: for enjoying that, you will have both strength and courage for all the rest.  
But if sadness, or melancholy, notwithstanding this, shall deject your hart; you must then with a generous courage, raise it up to praise with pious fervour your Creator, and merciful Redeemer JESUS-CHRIST, and in despite of that dull heaviness of mind, rejoice with all cheerful gratitude, for that his goodness hath made you capable of so noble and happy an end; for which he hath also afforded you so many great, and easy means whereby to obtain the same: for this will drive away that evil spirit of Melancholy, with much confusion. Nor can it chewse but greatly joy that hart and soul, which shall but well consider his own capacity of so incomprehensible a Bliss. In fine would you be freed from Melancholy? live then virtuously: for solid virtue and Melancholy can never lodge long in the same soul together: and when you find Melancholy most to assault you; then put yourself most to employment, and force nature especially from all drowsy idleness; for Melancholy resteth, and groweth strong there only, where sloth is harboured; and it's driven away by action, which yieldeth not leisure to Melancholy thoughts.  
You will say perhaps that for the danger of Melancholy, it is very well known: but you cannot hinder what nature hath engrafted in you. To this I answer again, that you must labour, and diligently bestir yourself against it: for it is an evil which the more you amuse yourself thereupon, the more it will gain an increase upon you. He that perceiving his house to be on fire, and seeing the flame to break out on every side, and in stead of resisting it, should stand but looking on, deploring the power of that unmercilesse element; he would soon see all consumed in flames, and himself highly condemned for not preventing it. It is the very same with a Melancholy person, who well perceives his harm; but through sloth and wilfulness, will neither use corporal industry; nor yet the spiritual remedies of devotion, whereby to hinder that melancholy evil; but rather by yielding to the naturally dull, and pensive stupidity of that idle humour, he casteth more fuel to increase the flame: whereas undoubtedly it is a far greater pain to endure the vexation of a slothful, dejected, and melancholy mind; than it would be to apply the true remedy (as above is specified) to cure that dangerous disease.  
In fine S. Francis had good reason to say to his brethren when he espied any of them to be sad, brother (said he) who serveth God must not be melancholy, unless he hath committed sin: whereof if his conscience doth accuse him, let hime onfesse it, and then return to his former alacrity.  
And truly if we rightly consider it; what cause can he have, who loveth, and feareth God; to be sad and melancholy; which is an humour much fit for Epicures, and mere sensual, and great vicious livers; who well may carry their Hell about with them, and whereof their evil conscience doth make them guilty: but the child of God, endeavouring to observe his law; what cause hath he to be sad or melancholy? This great folly is best cured by neglecting it: and if men's company do trouble you; recurre to the better conversation both of God's holy Saints & Angels. Or if finally these worldly affairs and employments be tedious unto you; mount up to Heaven with your thoughts, and there converse with those celestial Citizens of Paradise: & speak often with God himself by holy reading, and prayer: by which you shall most easily avoid this hurtful and dangerous disease of Melancholy: for that conversation hath no bitterness, nor is that company tedious, but full of gladness and joy. wisd. 7.16:   

Profitable resolutions to be made when surprised with some sudden pain, or infirmity.  
SO soon as some sharp pain, or troublesome indisposition shall seize upon you: regard it as a loving correction from his divine and fatherly hand; who from Eternity hath ordained all for our greatest good. Submit yourself to his all-disposing providence, and adore his heavenly will by a holy, and true conformity. Imagine by that infirmiti's first seizing upon you, to hear God for to call, and say to you: render account of thy stewardship Luke. 16. For in time of health we scarce think to prepare for it! and therefore if death should but suddenly surprise us: o in how doubtful a case should we be! sickness is therefore a great mercy of God, whereby to give us warning, and leisure to prepare ourselves for that important reckoning, and is but as an other messenger from God to us: and as a jonas to the Ninivites, to stir us up to repentance, whilst time and opportunity is granted.  
Secondly, call to mind the great and many sufferings of other people; and you will easily conceive how very favourably God hath been to you. For which excite yourself to true gratitude, and to embrace his blessed will; accepting cheerfully your present pain, in part of satisfaction for your sin.  
Thirdly, remember this most comfortable promise of our blessed Redeemer; that, as you are partakers of the Passions, so shall you be of the consolation 2. Cor. 1. yea, it is necessary here first to be crucified with JESUS (saith happy Sales) before we can be glorified with JESUS in Heaven. Take therefore with cheerful, and holy Conformity this unsavoury potion of your present pain, which being but so accepted of from the hand of God, and tempered with true repentance, and firm purpose of amendment; it will be an infallible cure of the sinful malady in your soul. Consider therefore the great advantage which may be made of these your present sufferings; and do not repine, for a little unsavoury taste, to receive with joy your cure from so loving, and skilful a hand. O no, let us much rather, and with true Christian courage cry-out with S. Augustin, to this our divine Physician: here cut, here burn, spare me not here (o Lord) to the end thou mayst spare me eternally.  
Finally by each infirmity God warneth us to make ready for his coming (saith S. Greg.) and he knocks thereby at our door; to put us in mind of our mortality. Let us bid him heartily welcome with Hely: for it is our Lord; let him freely dispose of us as he shall please. 1. Reg. 3. Yield all to his divine pleasure, who knows best what is most for our happiness; for by these good reflections our infirmities will be both satisfactory, meritorious, and much more easy also to be suffered.   

Against rash resolutions in hard, and doubtful affairs.  
Counsel is that gift of the holy Ghost, which by a supernatural light directs our understanding to discern good from evil: and in difficult affairs, what ought to be done: counsel shall keep the; and prudence shall preserve thee that thou mayst be delivered from the evil way, saith the holy proverb. c. 2. Our blessed Saviour, (that eternal wisdom) spent 30. whole years in a retired life at home; and 40. days more in the desert, before he publicly begun to manifest the great work of our salvation by his preaching and conversing with men; not for any need he had of so long and deliberate a preparation there unto; but merely for our example, and to teach us thereby to use more wary circumspection, who are by nature so inconsiderate, & subject to err by too much levity of spirit, & precipitation in the actions of our life; wherein (they being difficult, and of importance) we ought ever to consult with some wise & experienced person before we finally resolve; and to crave humbly God's grace for it, at least by a pious elevation of hart with holy King David saying: direct me in thy trenth, and teach me. Psal. 24. Holy Gregory Lopes is a right worthy example to be imitated herein; whose opinion being asked in any doubtful and difficult matter, he differred to answer till the next day, saying: to morrow will come, and then we shall be wiser: giving thereby to understand; that an important buisenesse was not to be resolved suddenly, or without treating, & very diligently recommending it to Almighty God, who commands us to do nothing without counsel. Eccles. 32. For he directs men's actions and resolutions when they use the means of consultation with such persons, by whose advice we may best understand his heavenly will; having promised that where two or three are gathered together in his name, he is there in the midst of them Math. 18. there is much health, where is much counsel, saith the holy Ghost, prou. 11. and with the good counsel of a friend the soul is greatly sweetened; saith the same divine wisdom Eccl. 32. I will conclude with the holy proverb. c. 2. which assures us, that Counsel shall secure thee, and prudence shall preserve thee, that thou mayst be delivered from the evil way: he means, which doth lead unto endless perdition. And what more persuasion now shall we need to embrace so happy, and so necessary a practice: so mainly conducing both to our present, and eternal felicity?   

How to make virtuous and true Christian visits?  
IN all fitting visitts (as your occasions shall require) you must be very careful neither to lose true purity of intention, nor the memory of God's divine Presence. You must be no less mindful to avoydeboth tediousness to others, as also the loss of your own time; calling frequently to mind the strict account which God will exact for every moment of your actions therein, which are not employed for his honour, and for your own soul, and your neighbours good.  
If you ask me how you may direct your intention to make it become pure, as it ought: I answer, that your intention both in recreation, and all other conversation may be  
First to honour JESUS-CHRIST conversing here upon Earth with all sorts of men; crave his grace, that each step you make may be in honour, and homage of those many long and wearisome walks, and visits which he vouchsafed to make in this world for our salvation; and that nothing may pass in your conversation contrary to his divine pleasure, either by thought, word, or by deed. Beseech the sacred Virgin to mediate also the obtaining for you that spirit of true charity; humility, and devotion wherewith she made that holy visit to her Cousin S. Elyzabeth. Omit not to recommend yourself (at your going fourth) to your Angel Guardien for the same effect. And finally make good reflections aforehand upon what visits you are to make, with whom, and what about. And prefix to yourself some fitting stint of time for them; thereby to avoid both tediousness to others; as also not to lose your own precious time for much better employment.  
2. Our intention must be, by civil visitts, to entertain charity, society; and good friendship with our neighbours.  
And thirdly that by honest, and fitting relaxation of spirit, we may be better able afterwards to employ our forces both of body and mind, to God's honour in the other affairs of our own vocation.  
Finally for fitting matter wherewith to entertain the several conditions of such people as you shall visit; I remit you to the last paragraff in the sixth Rule: regulating our conversation; where you may find sufficiently several heads to serve both for a pious, and grateful subject for your entertainment, and discourse.   

A good practice for entertaining good thoughts, when walking abroad.  
AS you walk in the streets, you may profitaby entertain your thoughts in representing to yourself, how JESUS-CHRIST was ignominiously led along through the streets of Jerusalem to Annas, and Cayphas: from Pilate, to Herod, and from him, bacl unto Pilate again; who having most sacrilegiously condemned this innocent lamb of God; he was as cruelly draged thence unto Mount Caluarie; and there to suffer his most bitter death and Passion for our Redemption.  
If walking in the fields, or garden in wintertyme you observe the trees now naked, and void both of fruit and leaves, then say: O eternal God without all change replenish my naked and barren soul with the precious fruit of holy virtues: let all creatures adore thee: these trees in their flourishing spring represent thy heavenly beauty in Eternity, which no time can ever alter: thy glorious spring doth never change; nor doth thy fruitful fecundity ever faide: let us all adore and magnify the, o eternal and unchangeable Bliss.  
If in pleasant time of the spring you be walking in a delightful garden; dart up some fervent aspiration unto God as followeth: When Lord shall my barren soul produce the sweet flowers of virtue, whereby it may be made a pleasing place for thy entertainment? Admire in the several grateful qualities of the flower, the amiable, and great perfection of the Almighty Creator.  
When you observe birds to fly in the air, or the rivers and waters to run streaming along; consider how likewise our life doth also fly and glide away apace unto its end; yea with much more speed. And that each step you make, is but a new approach still nearer to your death:  
Contemplate how all the other creatures which you see, were ordained for the good of man; and thence you may raise much gratitude for his greatgoodnesse to you, and confusion also for your much abusing them against his glory, and your own souls good; that only, and holy end for which he created them.  
When you call to mind the present time of the day; make thence some good reflection also upon the state of your age; whether it be yet, but the morning of your youth; the noonetyme of your middle age; or the evening, and declining unto your end: and conceive there by how little we ought to esteem this present, short, and uncertain life; whereof, what is already past, is nothing; and what is to come; is but the same: and all that which we can be said properly to enjoy; is no more than a very moment; whereon notwithstanding depends our Eternal weal, or woe. And think now hereupon what reckoning you were able to make unto God for what is past; and resolve to be more careful for the time to come.  
Many more pious and profitable exercises might here be added for your virtuous practices in several other occasions of the day: but because they are partly, either contained in some of these Rules in particular; or perhaps may be better applied by the careful industry of a virtuous soul in the just occasions offered: therefore I will now proceed to show what is required of us to comply, as we ought, with those two precepts of our holy mother the Catholic Church for sanctifiing the Saboth, and holy Fast; which is the subject of    

THE THIRD PART Of this fifth Rule: Showing, what is required of us, to comply with our obligation in observing the Fasts, and Feasts commanded by holy Church.  
MY chief aim & intention in composing these Christian Rules, being to propose to the virtuous soul such points as are most requisite for her practise in that great work, and the only thing necessary, I mean, of working her salvation: I could not omit to speak of these two precepts, so mainly conducing to that blessed end. Fasting being the proper remedy against the great capital vice of Gluttony, that very source of surfeiting, of drunkenness & all kind of bestiality. And by the rightly observing the Sabbath, and other holy days the soul is nourished by virtuous practices, and gets strength against all the fierce assaults of her ghostly enemies, when chief exposed, upon the other days, about her temporal affairs and most subject then to danger, and to the greatest temptations.  
But now to treat of these two precepts in due order; fasting must have the first place; it being a preparation, and very properly disposeth our souls to the right and profitable observation of the other: this holy fast and abstinence having ever been the general practice of all God's greatest Saints, and as the main expedient to dispose their souls to heavenly contemplation; and to be made thereby more capable of Gods divine grace, and favours; as will hereafter more particularly appear by the reasons which moved our careful mother the Cath. Church to institute these fasting days upon the eves, or vigils of all such great solemn feasts, as are to be most devoutly observed.  
And for the better comprehending what now is meant by this holy Fast; you must here observe that there be three severll sorts of Fasts: the natural; the ecclesiastical; and the spiritual, or metaphorical Fast.  
The natural fast consists in the abstinence from all gustable things; be it meat, drink, or any physical potion whatsoever, which can morally be conceived to have descended into the stomach. And this fast (for more reverence sake) is required for the holy Communion; from midnight before the day of receiving it; unless extremity of sickness, or some other just occasion permit the contrary.  
The Ecclesiastical fast is a voluntary abstinence from all flesh, and from eggs, and whitmeate, according to the order of holy Church, or received custom of the place, And as for the quantity; but one meal a day is allowed, with a collation at night of bread and fruit; and that also but so sparingly, as it may more properly serve for preventing harm to our health, then for the nourishment of our body. And although drinking breaketh not this fast (it chief serving but to convey, and distribute the nourishment of our meat to the several parts of our body; and to refresh the blood) yet by excess therein the sin of intemperance is frequently committed.  
Fasting also, though properly it be an abstaining from certain corporal food (and that according to the order of the Church) yet by a Metaphor it is also used for true abstinence from sin, which is the spiritual, or metaphorical Fast; and which the libertin sectaries of our time, will have only to oblige us to be observed; decrying the other, as superstitious, for believing ourselves obleiged to that heavy yoke of the law; from which (as they pretend) CHRIST, by the liberty of their new Gospel, hath freely delivered them.  
But this their bad pretence doth no more free them from the obligation of obeying their lawful Pastors command of fasting; than it doth from obeying the just laws of their temporal, and soweraigne Prince: and therefore, as the pleading of such a prerogative to the liberty of their Cospel, would not exempt them from the due punishment of their rebellion against their temporal Lord; so neither doth it exempt them from being declared by JESUS-CHRIST, to be guilty of a far greater crime, and punishment for their rebellion to the command of his holy spouse the Church; Math. 18. which being governed in all things by his own holy Spirit; he will have us both to hear, & to obey it, as himself. Luke. 10. Yeawe shall not have God for our father, unless we have the holy Church for our mother, as both S. Cyprian and S. Augustin assureus. And therefore this her command of the Ecclesiastical fast, is not to be neglected; which she ordains but as the means & help for the better observance of the other spiritual Fast; without which, to observe the former, would little avail us; as wanting its perfection, and truest accomplishment: which makes it both grateful to God, and very fruitful to our souls: supposing it be regulated by the true Rule of prudence and virtue, which require these following conditions.  
First, that it be (according to the Apostle: Rom. 12. reasonable; that is, discreet, and without any notable prejudice to our bodily health; but rather destroying vice, than our body: for sometimes it happeneth, that by transport of some sudden fervour, one may be carried unto over violent exercise of penance, beyond the strength of nature: but such must permit themselves to be entirely ruled by the advice of a prudent spiritual director; and by no means be their own guide therein.  
2. Our fast must be very sober and frugal; not riotous, nor with such excess of costly and dainty dishes, as that it may seem to equal, or exceed our best furnished tables at other times: for that might be justly 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 very mockery of our fast; then to comply with the holy end, and institution thereof. And whereas we are advised by S. Gregory to feed the poor with what we spared in falting; we by this riotous excess, spend much more, than we should have done without such a fast. And moreover the soul, which by bodily abstinence should also have been enabled, and made much more vigorous for prayer, and all other spiritual good exercises of virtue; is now rather by too much repletion, made far less apt for them both. And though we sinne not by any formal breach of the Fast; yet we sin by breacking the Rule of Temperance, and offend God greatly thereby, such delicate full feeders, observing but the outward form of the fast, comply not with the holy end thereof; which is (as the lentne Preface tells us (to suppress vice, to elevate the mind unto Heavenly contemplation; and to obtain thereby of God both grace, and reward. But who with delicate and full feed, keep nature pampered as before; their Passions as strongly maintained; and their expense so excessive, as nothing is spared for the poor; what proportion can such fasting have to the true end of holy Fast? nor are we to wonder that a soul takeing thus disorderly this spiritual physic of fasting, shall find so small a remedy for her sinful diseases; the bad usage thereof causing more harm then good.  
3. Our fast must be cheerful, & with a willing hart; for God loveth a cheerful giver; 2. Cor. 9 And condemns those Hypocrites of the Gospel, who disfigured their faces, that they might appear great fasters before men. Math. 6.  
It must be holy also, and religious; that is, not wholly consisting in our abstinence from certain corporal food; but also (and that principally) in our abstaining from sin, from our unruly Passions, from disorderly affections, and from all such vicious habits, whereby we were accustomed to offend Almighty God: for by this blessed Fast, we gain that happy hunger and thirst after true justice & grace, whereby we shall be filled with that spiritual joy, & heavenly food, which will nourish us for all Eternity.  
Finally, would you have your fasting to be grateful to God; add to it the two helping wings, of alms, and Prayer. Tob. 12. For they will raise it to Heaven, and there present it before God's heavenly Throne.  
You have seen now here briefly the chief conditions required for holy Fast: which if you find repugnant to sensuality, and the inferior part: yet take but this taste of the happy fruit thereof, and it will make both reason, and the Superior part to embrace it with much content.  
The first good fruit to be gathered from holy Fast, is corporal health, by consuming and drying up those superfluous humours, which both beget diseases, and much oppress nature; and therefore it prolongeth life; as experience doth clearly manifest in those holy eremites; S. Paul, S. Antony, S. Hylarion, S. Hierome, S. Romwald, and by so many other abstemious Saints of ancient times in the desert: and this without pretence of any miracle; it being but very general, that the greatest fasters, were usually the longest livers; unless by some other extraordinary austerities, nature happened to be much sooner consumed in them, than it would have been by their fasting. Nor ought we to find much difficulty to believe that holy fast prolongeth life: it being eternal wisdom which so expressly avoucheth 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 many even extinguished, and prevented, also oftentimes, from being so much as hatched in the sinful nest of our corrupt sensuality: for natural reason itself most clearly convinceth; that being our sensual motions do principally proceed from superfluity of nourishment, they must needs be much mitigated by fasting; which both cooleth, and drieth up those abounding humours, which serve but as true fuel to increase that sensual concupiscence, which Gods Saints have so gloriously subdued by the help of holy abstinence and fast. I humbled my soul by fasting. (saith King David. Psal. 34.) for the flesh is rebellious to the spirit; and therefore to be subdued, and humbled, that the spirit may prevail; and S. Paul assures us of this undoubted truth, both by his word, and practise. 1. Cor. 9  
3. It sharpens and much enables all the chief powers, both of our body and mind; it also clears the understanding, and renders it much apt for the exercise of its chiefest functions; & by consuming & drying up the superfluous humours both of our stomach, & head, it is called by S. Athanasius and S, Basil the very mother of health; yea by fasting the said understanding is far better disposed, as well for study as prayer: and by that greater purity both of body and mind, the soul becomes much more susceptible of all spiritual comfort, and of divine illuminations from God.  
By all which heavenly & happy effects, you have now finally the taste which I promised to give you of the wholesome fruit of true Catholic Fast: which being but well considered; had not our most tenderly loving Mother, the holy Church, great reason to use her strongest power; not only by earnest exhortations to recommend very carefully, this so useful & necessary a remedy unto her children; but also for more security, to oblige them by special precept and command to make use of it in all fitting occasions. And hereupon she was moved for our greater good to institute those certain times of holy Fast, which we see to be now so generally observed throughout the whole Christian world.  

Of the general Fasts of the Church upon what time, and days they are appointed; and wherefore.  
ALl true catholics observe generally the fast of Lent, the four Ember weeks, and the vigiles or Eues of divers principal feasts of the year: as also abstinence upon fridays, saturdays, & Rogation days; which partly introduced by Apostolical tradition; and partly by custom for some pious end, were commanded afterwards to be generally observed by the whole Cath. Church.  
And first for the solemn fast of Lent, it hath been ever a most constant practise throughout the universal Church, following herein the practice of JESUS-CHRIST; who sanctified this fast for our example. In grateful memory, and in imitation whereof, the Apostles themselves did both institute, and most religiously observe this holy fast of Lent; as S. Hierome assures us Epist. 54. ad Marcel. and upon S. Math. he declares the very time which they ordained for this Fast; to wit, the 40. days immediately before that bitter death & Passion, & glorious Resurrection of our Redeemer JESUS-CHRIST; that by fasting, and chastising the flesh, we might be the better disposed to celebrate those sacred Mysteries; and to preserve thereby a grateful memory of this consecrated Fast by the Son of God: not for any need he had thereof, but merely for our instruction; and to show the force it hath, and how requisite for our help to overcome the temptations of our ghostly enemies: whereof some are not to be conquered, but only by fasting and Prayer. Math. 17. And for this very reason, the Apostles, following the holy Example of their divine Master; they both instituted, & also practised this holy Fast of Lent; which ever hath been most religiously observed by our loving Mother the Church; as is most evidently convinced by the writings of the ancient fathers, & Doctors through all ages, even until our present time: which is (I hope) abundantly sufficient to authorise this holy Fast; and to persuade us to a very willing and cheerful observation thereof: as being grounded upon so good authority, and holy motives for their institution; as will appear by this which follows   

Of the Ember days; by whom, and wherefore they were first instituted.  
THe blessed Apostles themselves first ordained these Ember Fasts; as S. Leo the great doth assure us; serm 8. de ieiun. 10. men's. though Calixtus, that holy Pope and Martyr, an. 226. by decree commanded them, for very congruous reasons to be kept at those 4. seasons of the year. First for to moderate the 4. several humours of our body, at their each predominant season to wit; Choler in Summer; Melancholy in Autumn: phlegm in Winter; & Blood in the Spring  
2. To pray for the fruits of the earth. In the Spring, when they are sown, and begin first to grow. In Summer, that they may come to due maturity. In Autumn, for a seasonable haruist to reap, and to lay them in. And finally in winter, that we may use them temperately, and without offending God.  
3. Because as each quarter of the year containeth three whole months: so by appointing to each quarter these three days of fast; we give unto God thereby one day of each month in the year; as the first fruits which are most due to him. Wednesday is one of these days ordained for this fast: because upon that day the Scribes and pharisees did meet in Council, & there resolved to put JESUS to death. On Friday we fast, in memory of the cruel execution of that their sacrilegious rage. And finally on Saturday we also fast, in memory of the blessed Virgin and Apostles exceeding great sorrow, and grief during our saviour's lying buried in the grave, till sunday morning, that by his most glorious Resurrection, he likewise raised their sad hearts to new joy. And by these two day's abstinence our minds are much better prepared to sanctify the sunday following as we ought  
Finally we fast and pray upon imber days, thereby to invocate the grace of the holy Ghost for all such as are in those times to take sacred Ordres in the Church; that such only may be admitted unto that holy Sacrament, as shall be to God's glory; for the good of souls, and for the edification of his dear spouse the holy Catholic Church; by the promotion of such worthy persons only, whose just merit may make them deserving of that sacred Ministry; and to be chosen fit Pastors, and Prelates for that high, and dreadful dignity, to have the charge and government of our so deareby redeemed souls.   

Of our fasting upon Vigils, and Eues.  
YOu have now seen that the institution both of the fast of Lent, and Ember days was not without a very pious and profitable end: the next is to show both the cause and motive, wherefore the Eues or Vigiles were also appointed to be observed fast.  
For which it is to be noted, that they were first ordained in imitation of our blessed Saviour his frequent night watch in prayer; ●s we may read in S. Luke. 12. And many other places of the Gospel: and likewise for a better preparation against the ensueing feast; in disposing our minds thereby more fittingly to celebrate the same.  
But afterwards by length of time, and great increase of Christianity; and chief by decay of that first primitive holy spirit amongst the Christians: many great abuses were committed by those night meetings in the Church: and in stead of prayer, and piety, the ruder and deboister sort; did make but gaimesome sports, and iuncating; whereof S. Ambros. being advertised by devout S. Monica; he caused thereupon those Vigiles or night watch, to be changed into fasting days: thereby the better to prepare, both our hearts and minds to holy prayer, and purity, for the more worthily celebrating of the ensueing feast. which custom the Church hath both approved, and practised ever since.   

Of the Rogation days.  
THe Rogation-dayes are so called, because upon those days the Church hath ordained that in public Processions we sing the Litanies; which Litaneia (a greek word) doth signify the same, as Rogation, or supplication doth in Latin. This devotion of the Litanies, or Rogation is a very antient-custome in the Church, as S. Basil witnesseth epist. 63. And in the time of S. Greg. Thaumaturgus, about the year 240. that devotion was in use; though afterward renewed, (and with fasting and procession adjoined to the Litanies) they were more solemnly practised by S. Mamertin Bishop of Vienna in France, about the year 452. he commanding those afflicted people to join repentant hearts, and fervent prayers with the intercession of all the blessed Saints, to crave God's Mercy, and to free them from that just punishment of their sins, by most horrid Earthquakes, and by wolf's, and other ravanours beasts, which came by flocks into their towns, and devoured all sorts of people. These Rogation days appointed to be upon the 3. days immediately before the Ascension of our Lord, are called the less Rogation; because it was ordained in a lesser, and much meaner place; as also by a much inferior Prelate, then is the Rogation, upon the day of S. Mark, which was appointed by S. Gregory the great, and in the most famous City of Rome, upon the apparition of an Angel on the top of Moles Adriani (for that occasion now ever since called castle Angelo) there sheathing his sword in testimony that God's angry wrath was appeased; which had immediately before stroock dead so many thousand suddenly as they were sneezing, or yawning. From whence begunn the custom; that so soon as any was hard to sneeses all than who were near, run presently to assist him; saying; God help, or God bless you; as ever since the custom hath continued, when any sneeses, to say: God bless you: and also to make the sign of the Cross upon our mouths, in yawning, as they also did.  
This devotion of the Litanies, with procession, and abstinence first instituted upon the occasions, as you have heard; was recommended, and commanded also afterward by the holy Church, to be generally observed by all her faithful children for other good ends and motives; those days falling out about the very season that Armies are then usually preparing for the field. The thunder and lightning is then also most frequent; which like God's fiery darts, fly threatening us over our heads. The fruits of the earth, are then generally in their tender growth; and therefore very subject by many several casualties to take much harm. Finally it is the time that both men and beasts are very subject to sickness, and mortality: all which being but the lamentable effects, in due punishment of our sin; therefore our pious and careful Mother the Cath. Church; grounded upon the self same judgement with S. Paul, reprehending the Corinthians of his time, for provoking God to anger by their irreverences, and unworthily communicating the body and blood of our Lord; for which he there declares, that God severely punished very many of them with several sorts of diseases, and with death itself: 1. Cor. 11: therefore (I say) the holy Church hath great cause to command this devotion upon Rogation-dayes by prayer, abstinence, and Processions; to stir up her children to penance and to cry for mercy in time; and by those Litanies to crave the intercession of all the blessed Saints and Angels unto God for us: which being the end, and only motive of her ordaining these Rogation-dayes: and withal considering both the venerable antiquity, and great authority of this devotion in the Church; it might well suffice to stop our modern Sectaries from their inveighing, without all reason, against this so holy and devout a custom.  
We have now seen our obligation to obey this just command of Fast, and abstinence; as also the many convincing motives to induce us thereunto, for our own great corporal, and spiritual benefit. Yet for that our love unto flesh and blood is so tenderly feeling (even of conceited prejudice only) to our bodily health; as that upon the least pretence, this wholesome fast must be neglected (which notwithstanding is the true food of virtue, and the most needful nourishment to the soul) therefore I thought it not unfitting, briefly to recount to you out of Nicephorus: lib. 17. cap. 31. what happened about eleven hundred years ago; and doth well manifest the religious and great veneration, wherewith the zealous Christians, of those more happy times, observed the holy Fasts.  
In the time of justinian the Emperor there was so great a dearth, as he caused the shambles throughout all the City of Constantinople to be opened, and flesh to be freely sold unto all, in the second week of Lent: yet such was the devotion, and zealous piety of the people towards the observation of that holy custom, and time; as that there was not one person amongst all that numerous multitude, and several sorts of all conditions of people, who would make use of that free, and lawful dispensation, so much as once but to taste of the least bit of flesh, during the whole time of Lent; although so greatly pressed unto it, by such an urgent necessity.  
O how far is now our carnal and sensual age from this great virtue, and most laudable Christian temperance! we now are glad of any pretended, yea even of a half seeming cause, to press and importune for many needless dispensations; wherein neither the spiritual, nor yet the corporal Physician can well find any sufficient probability, to warrant their giving licence unto those froward and stubborn children; who oftentimes (though to their prejudice both of their corporal, and spiritual health) would never be quiet, nor pleased, but by the gaining their own froward will: which is so very nice, as it cannot endure the least mortification of their own sensual, and unruly appetite; neither for the love of God; nor for the satisfaction of their innumerable, and most grievous sins.  
But the sensual Sectaries, and great enemies of holy Fast, will tell you, that JESUS-CHRIST himself assures us. Math. 15. that, not what entereth into the mouth, defileth Man: and therefore our fasting is but in vain.  
If this be so understood; I would then know of them, from whence it was that our first unhappy Parents were so foully defiled, and all their posterity in them, by their only eating of that forbidden fruit in Paradise? They say it was the transgression of God's command to them, which made their eating to be sinful. And we say the very same in all transgressions of holy Fast; and not that the creature which is eaten, is in itself worse one day, than an other; but only our action is made sinful by our disobedience unto our holy Mother the Cath. Church, whom JESUS-CHRIST so expressly commands us (and that under so severe a punishment) to obey. Math. 18.  
But this discourse intending only instruction, and exhortation to the true humble & obedient child of the Church, and not disputation with the libertine despisers of what may be a curb unto their sensuality. I will conclude with exhorting you to imitate his divine Charity, in offering up your hearty prayers for the conversion of these obstinate contemners of the obleiging orders of his beloved spouse; who vouchsafed even to pray for them, who were the sacrilegious executioners of that most bitter death, which he suffered upon the Cross for the salvation of us all.   

The singular great profit to our soul; by joining Prayer unto voluntary Fast, one day in each Month for our private devotion, and by way of a spiritual Retreat.  
THis is a devotion practised by many virtuous persons, to their great progress in holy Perfection; and therefore I most seriously recommend it unto you. For by thus ending the one Month in repentance for all your former offences; you may begin with fervour to amend them in the other. The last Saturday in each Month will be most convenient for this devotion, it being a day of abstinence; and avoids thereby both the trouble of diet, as also of observation.  
You having made choice of the day: the next is to resolve to set all worldly business (for that time) aside; and, so far as your present condition will permit, you must be retired from all company and conversation, which may be occasion to dissipate and distract your mind from true heavenly thoughts: withdrawing yourself by a true spiritual Retreat into the quietest place for your better union with God, and as to a happy solitude; there hart to hart alone, to treat with him all your corporal, and spiritual necessities. This is so great a grace, and so singular a mercy, which he most favourably affords you; as had it been granted to many, who are now without redemption in Hell, they would thereby have made themselves happy for all Eternity. Bless therefore, and adore Gods infinite great goodness to you, for so gracious a favour: and resolve firmly to make good use of it, by spending that day in thanksgiving for his so innumerable great benefits of your Creation, and Redemption, and for so many powerful means to bring you to that happy end of Bliss, for which he made you. And endeavouring to employ that day, as if it were to be your last: dispose yourself to a preparation required to die in the happy state of Grace.  
Consecrate that day in honour of the holy retreats which JESUS-CHRIST so frequently used to make in prayer, and solitude with his heavenly Father: and let your comportment and conversation be, as in the divine presence of God: in imitation, and adoration also of that great modesty, recollection, silence and fervent prayer of our said soweraigne Lord.  
You must not pass the spiritual exercise of this devout day, without the choice of some fitting subject for mental prayer; for which, and for brevity sake, I must refer you to those short, but most solid and devout meditations of that holy Bishop of Geneva, in his Introduction to a devout life. part. 2. ch. 9, of Man's Creation etc. or to a meditation upon the 4. last, to wit; Death, judgement, Hell, and Heaven; which may be also a very fit and a complete employment for this day: or the like (as your ghostly Father is best able to direct you) which being seriously, and devoutly pondered, they will stir up in your soul such affections as may produce the fruit of generous resolutions for your increase in virtue, and for vanquishing of your evil habits contracted.  
Besides these Meditations (which you must distribute for several times of the day) you may also make use of some spiritual lecture, out of the Imitation, or following of CHRIST; out of the Memorial of Granada, or some other spiritual good book. And finally for the last, and principal point of this days holy exercise; I recommend to you (above all the rest) that you employ it principally to make a very serious revew of the present state of your soul, and what account you could give to that dreadful judge, were he then instantly to demand of you the reckoning for your stewardship; and for all the talents both of nature, grace, and fortune, which he hath lent you till that present day, to be employed for his greater glory, and for your own souls health. Call to mind how faithful you have been herein; and what satisfaction you were able now to render him for all your thoughts, words, and deeds; what progress you have made in virtue, and what unruly passions, or sinful habits you have mastered; or rather have you not been guilty, and much to blame, for the contrary, in them all? In fine you must make a very careful and diligent examen of Conscience; and especially, wherein you have most offended God that Month. Endeavour to stir up true sorrow and repentance for them; and make a firm purpose to amend for the future, and to avoid the occasions of your sin; and finally to embrace the means which may be most efficacious to obtain such virtues, as be very effectual to tha● end: for by true preparation to an entire and contrite Confession, you rightly dispose to the next days holy Communion; and to receive thereby the happy effect, and grace of those divine Sacraments, which will much strengthen your soul to begin the next Month with new fervour; & you will be exceedingly enabled also to amend your former faults, & to serve God much more faithfully for the time to come.  
But if upon this diligent revew, and strict examen of yourself, you shall perceive any spiritual amendment of your former life; give then most hearty and humble thanks to God, and beseech his divine assistance that you may still amend.  
If yet some (not acquainted with this devotion) shall demand, for their further fatisfaction; wherefore this manner of spiritual Retreat is to be practised; I answer; that one but indifferently versed in the holy practice of that other longer spiritual Exercise of eight, or ten day's space, will very easily perceive the inestimable and heavenly treasure, which is to be reaped by this the true abridgement of the other; and which containeth in brief, what the other doth much more amply, & at large: and therefore it were exceedingly to be wished, that all Christians (who have good leisure, and opportunity) would make use of so powerfully a conducing help to their own eternal salvation; as sometimes to take the longer spiritual exercise of eight or ten day's space; it being a most singular means to obtain Gods heavenly grace to live as we ought, in that present vocation, to which his divine Providence hath called us: it is also a very sovereign remedy to cure our evil inclinations, and to subdue our strongest, and most unruly Passions: it greatly helpeth us to root out our evil habits, and is the truest physic, whereby to purge our souls from sin, and to establish it in the state of grace: it is a singular good means to renew the former fervour of all our good purposes; and to rectify all the affections of our mind. All which celestial benedictions, as they are sufficiently experienced to be reaped by those longer spiritual Exercises; so they may well expect a proportionable share; who shall monthly make use of the shorter, or of one day, as an abridgement of the same devotion; especially they being made as a preparation to death, and a disposing ourselves to that happy state, wherein we would desire to be found at the summons of a dreadful judge.  
Finally your intention for this holy exercise must be to learn thereby Gods blessed will, and to crave his grace for a constant resolution to accomplish the same: resolving, by that heavenly help to amend your former faults; for the best purposes not put in execution, are but as blasted flowers which never give fruit; it being in the practice only, wherein the true profit of all solid devotion consists; and Heaven (its glorious reward) is obtained by deeds: and not by any purposes, or desires alone: yea the speediest way to the happy science of true perfection is to study little, and to do much: for the much study to know perfection, and the little labour in the practice thereof, is the true cause that so few obtain it.  
Fail not to make your confession, as if it were to be your l●st, and so manifest to your ghostly Father the true state of your conscience; that he may be able to give you counsel, as well to amend your faults committed, as also to prevent them for the time to come: for hereby you will be the better prepared for your following Communion, & to receive much grace thereby.  
This your good day of a spiritual Exercise being ended; you must be careful not to precipitate yourself too suddenly into your former worldly affairs, without first rectifiing your intention to the glory of God, & for avoiding of all wilful sin proposing ever here with all a careful memory of God's divine presence in all your actions: for as one newly come out of a sickness, doth not rashly expose himself to the air, but by degrees, for fear of a more dangerous relapse; so ought not our hart (recollected by holy devotion and prayer) over suddenly to divert itself unto exterior & world lie actions; lest our good purposes be stifled even in their birth, or first conception, Consider therefore first well with yourself, what you are that day to go about, and with whom to deal, and converse; for thereupon you must firmly propose (and that with a true Christian resolution) to do nothing unworthy of Gods all-overseeing view, nor of the true child of so loving and celestial a Father.  
I having formerly spoke at large of Prayer, and now here of holy fast (the two principal satisfactory works) I must not omit in the next place to say also a word or two of the third; which is   

Of the Satisfactory work of Alms  
PRayer is good with Fasting, and Alms, rather than to lay up treasures of gold: because Alms delivereth from death, purgeth sin, and maketh to find mercy, and life everlasting saith Tobias. c. 12. by which we see so well declared both the excellency, the fruit, and necessity of this great virtue; as it ought very powerfully to excite us to the practice of the same; which by S. Paul is called a sweet odour, and a most acceptable Host to God. Phil. 4. yea it prevents our souls descending into Hell. Tob. 4.  
The reason is given by the Holy Ghost himself; who tells us, that, as water quencheth fire; so Alms doth extinguish sin. Eccl. 3. o how exceeding a comfort will it be to those thrice happy souls; to hear it pronounced in their behalues, at the last dreadful day: come ye blessed of my Father; possess ye the Kingdom &c for I was hungry, and you fed me. I was dry, and you gave me to drink: I was naked, and you clothed me. etc. And what a hart-breake, on the contrary to those other uncharitable and covetous wretches, to see themselves condemned to the eternally tormenting flames of Hell; who might have pourchaced at so easy a rate those happy keys, which would have also opened unto them the gates of Paradise! but I was hungry, and you did not feed me. I was dry, and you gave me not to drink, I was naked, and you did not  me. etc. and therefore, go ye cursed into eternal fire etc. for you refusing it to my true members, the poor, you refused to do it to myself. O how happy, and truly wise are they, who, by right use of their wicked Mammon, make friends with it in time, by relieving the poor: for thereby they put it out at use to God himself, with most advantage for their own endless felicity. Prou. 19 17.  
But some poor man, perchance may reply, and demand; how he should either feed the hungry, or  the naked, who hath not where withal to supply his own necssities? I answer, who hath not means to relieve his neighbours want; let him have charity to commpassionate them, and by prayers and counsel to assist them the best he can: for there be several sorts of Alms (saith S. Augustin) whereby our sins are pardoned; and (of them all) the best is to pardon injuries freely from our hart; to love our Enemies; to do good for evil; and to pray for them who hate us: for this is Alms of the highest esteem with God; whose heavenly grace enables the poor to practise it, as well as it doth the rich: and therefore none must pretend to be exempt from the practice of giving Alms, when either corporally, or spiritually our Christian duty shall oblige us thereunto.  
Read the 4 chap. of Tobias; where you shall amply see expressed both the effects, the obligation, and circumstances of giving Alms: to which remitting you; I will proceed to what I intended to propose in the   

Several virtuous Exercises; whereby to regulate our actions for the better observance of Sundays, and other Feasts, commanded by holy Church.  
BEsides the daily and precisely requisite nourishment which necessity requires for entertaining our corporal health, and vigour for performance of such duties as God requires of us; the practice even amongst the holiest Christians in the primitive times allowed some mutual invitations to their little feasts called Agape, or charitable banquets, whereby more firmly to establish true love and charity amongst themselves, and also to relieve the poor with what was left. So in like manner both God, and his holy Church have provided for the spiritual nouriture of our souls; that besides the ordinary, and daily food for them by prayer, and other usual exercises of holy virtue; upon Sundays, and other festival days, we should feast our souls by more plentiful variety of their true spiritual nourishment.  
And for this end, it is first to be observed; that we ought to be much more retired, and far more assiduous at our devotions upon these days, then at other times; the other days being allotted to provide for our corporal necessities: but these are appointed expressly, both by God, and his Church, to be employed in his divine service, and for the spiritual necessities of our souls, which is the end, and motive of their institution; thereby to afford us good leisure, and opportunity to feed upon the grace-conueying Sacraments, which we ought at those times more devoutly to frequent, according as each several condition may require. And for further direction therein, I remit you to B, Sales, in his Introduction to a devout life part. 2. chap. 19 about Confession. And to the chapter following for frequenting the holy Communion.  
Wherefore they do not sanctify the Sabbath day, who spend it in feeasting, sporting, or in mere idle conversation: for the precept saith not, thou shalst feast, and sport the Sabbath day: but thou shalst sanctify the Sabbath day; that is, by virtuous exercises, to ma●e that day more holy than the rest: for it is not the day that sanctifies the works which are done in it; but the works do sanctify the day, and makes it holy. Nor is one day more holy than an other, but because it is spent in more holy and pious employment: and therefore, as virtuous actions do sanctify the day: so vicious, do profane the same. And hence it is most evident that God did not forbid the Artificer, or labouring man their honest, and industrious labour upon the Sabbath day, that he should dance or sport, and spend that day in sloth, or sinful conversation: no doubtless he forbidden those servile works (which are good in themselves) to the end we might have leisure to employ the day in spiritual and holy Exercises for his glory, & the greater good of our souls; by frequenting the Sacraments, Sermons, spiritual lecture, and other devout exercises of virtue. And yet if we examen but the practice of most men's actions of this sinful age; we shall find, that the chiefest difference which the Libertins now give to the Sabbath, and other holy days above the rest; consists but in better , greater cheer, and much more idleness, then upon other days. So that, whereas the institution of those solemn feasts were first to purge our souls from sin, contracted by the secular negotiations of the week edayes past; we much rather defile ourselves, as swine wallowing in the mire; to whom God speaks by his Prophet Amos. c. 5. I have with detestation rejected your solemnities: and truly with great cause; for to solemnize the holy days after so sinful a manner, is much more beseeming the sensual Epicures, and the faithless Atheist, then true Christian Catholics: nor is God so heighly offended in any other days of the week, as he is upon these; wherein there is given so great occasion of much more sin by the usual excess of good cheer apparel, and idleness; the three proper instruments, for Gluttony, Luxury, and of several other sorts of sensual vice; supposing (as I said) that sinful excess be committed therein: for both better cheer, and apparel: may be then virtuously used, as well in due honour of the day; as also by friendly hospitality, to preserve true love and charity with our neighbour.  
Nor do I here intent to cry down with the over-tyranous Precisian Sectaries all honest and public recreations upon these days, in the afternoon (the Sermon, and Evensong being done) No they having spent well the morning; and done also their afternoons duty to God in the Church, he will be far from taking offence at honest and innocent recreation; whereby poor servants, and others, now dulled with the whole week's work; may then have some little freedom for relaxation of mind and to revive, and cheer up their spirits, to begin with fresh courage again their accustomed labour. And to hinder them of this innocent pastime doth much rather resemble Puritanical cruelty, than any virtue, or true Christian devotion; which coming from the holy Ghost, cannot be in that severe spirit of cruelty and rigour; but in his spirit, by whom all things are sweetly disposed. wisd. 8.  
Now as concerning your ordinary devotions (if leisure, and good commodity will permit) after your daily morning prayers and other usual devotions, make some more than ordinary spiritual lecture: say your Even song also after dinner, and hear some good exhortation (if opportunity be offered) and let not the whole day pass without some good work; as in visiting some sick person, or to comfort such as either corporally, or spiritually may most stand in need of your help: or finally, to exercise at the least some one of the holy works of mercy. Take more time on those days for reading spiritual books, and make a diligent examen of your last week's comportment towards God: whether faithful 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 yourself, and renew with great fervour your former Resolutions of amendment, and with the next new week, begin also a new reformation: for there is no better way (saith holy Sales) to end happily a true spiritual life, then daily to begin the same: and it is greatly nourished by this ensuing help   

Of spiritual lecture; a proper Exercise for all festival days.  
Spiritual lecture is a holy Magazine which doth furnish both our memory and understanding with pious thoughts for heavenly contemplation, whereby to unite us to God: it excites us to the practice of virtue; and therefore, though it be daily necessary for the virtuous soul; yet principally to be practised those days peculiarly dedicated to the divine service of God, to whom we speak by prayer, and by spiritual lecture God speaks unto us. Which two holy Exercises have great connexion, and are mutually main helps each one to the other: and as meat and drink are both needful nourishments to the body; so these are as necessary for the soul.  
Omit not therefore daily to give your soul this necessary spiritual food, at such times as you find the best leisure for it. Your reading may be in the Imitation, or following of CHRIST; in the Saints lives; in some of Granada his works; in the Introduction to a devout life; in the Spiritual Combat; in the Holy court, or the like, But to perform your spiritual lecture with best profit, a good method therein is very necessary, for which you may briefly observe as here followeth.  
First, placing yourself in God's divine presence (as in prayer) raise lovingly your hart to him, & humbly crave his grace to make profit of what you are going to read.  
2. Read leisurely, and not as if you desired to see quickly an end of the book: but meeting with some good point for your instruction; pause there, and consider it with leisure, and good attention, as if it were God himself who should speak thereby to you: which done, then go on, and still practise the same.  
3. Read not for curiosity, but for devotion, & thereby to learn the true practice of virtue, and to inflame the will to embrace it; much rather, then to inform the understang what it is. Stick not to read the same book (if it like you well) twice, or thrice over; for it is the leisurely, and perfect digestion which breedeth the purest blood.  
4. A quiet and reposed mind is necessary for the reaping profit by reading: for as unquiiet water reflects such broken and confused species of the shadow which is cast upon it, as one scarcely can perceive any true proportion thereof; so likewise it is the very same with an unquiet, and troubled mind with any passion; which is uncapable then to make any profitable conception (or but very unperfectly at the least) with the best spiritual books; by reason that it being disquiet in itself; it needs must reflect but broken and confused conceptions of what is read.  
Finally with a recollected and quiet mind, in reverence and devotion, let your reading be not so much by way of study to know; but rather in the spirit of true piety, to draw from thence some spiritual profit for the good of your soul: and fail not also to draw from your reading some good point in particular, which may incite you to the holy practice of piety; standing ever most carefully upon your guard against its greatest enemy, that pernicious Sloth; which once getting root in your hart, it will endanger the greatest virtue in your soul. This dangerous vice of spiritual sloth, and tedious unwillingness to all exercise of virtue, I will endeavour to destroy by the ensuing article   

Of spiritual Sloth, and Indenotion.  
THis vice is properly a languishing of the soul; a dulness of the mind, and an unpleasingnesse of the will towards all spiritual devotion, which declines us from pious exercises, and makes us negligent and unwilling to the practice of virtue, it inclines us to give over our accustomed prayers; or at least to perform them but very negligently, and only by halves.  
The great danger of this sin is sufficiently declared by those words of our blessed Saviour, Mat. 7. the tree which beareth not good fruit shall be cut down, and cast into the fire; and it is never so predominant, as upon these festival, and consecrated days to God's glory, and our own soul's greatest good. Against which Capital vice & source of so much sin; our sovereign remedy must be to have recourse to God by frequent and earnest prayer; that he vouchsafe to enkindle in our hearts the ardent flame of devotion, and the true fervour of Piety.  
Observe punctually the accustomed times for your prayer, so far as conveniency will permit. Quit not your former usual holy exercises, though they seem never so barren and dry: yea though your fancy doth persuade, that they nothing avail you; yet be but faithfully patiented with true humble perseverance, and God will at last not fail to bestow both comfort, and his holy blessing upon you.  
It is also a great help against this spiritual Sloth, and indevotion, to read the lives of Saints; and to consider attentively therein, the great fervour and devotion wherewith they served God. And above all it might abundantly suffice to cure our sinful sloth, by considering the incessant, and most painful labours, which JESUS-CHRIST, the eternal Son of God did take for our Example, and salvation; he spending frequently whole nights in prayer to his heavenly Father in our behalf: what wearisome journeys through several Provinces made he to instruct, and to cure the infirm, both in body & soul. It may well confounded us also to consider with what faithful alacrity the Apostles made their continual pilgrimage about the world to plant the holy Gospel for the salvation of souls, and with what cheerful constancy they gave their lives for the glory of God. Finally by what other way have so many glorious Martyrs, Confessors, and Virgins obtained their immortal crown of Bliss; but by conquering slothful sensuality in the common combat against flesh and blood; whereby this dangerous enemy, (Spiritual sloth, and indevotion) being overcome, God's holy will commands, and our corrupt nature is sweetly subdued; and then takes pleasure to obey.  
Hitherto, having in first place proposed Gods divine Presence, & true purity of intention, as the two eyes whereby to direct all our actions to their happy end: the next was; how we ought to regulate all our actions, from our rising, until that we go to bed: after which I shown how God was to be honoured by Prayer, by sacrifice, and by the practice of other principal virtues; and lastly by the right observance of the Sabbath, & other festival & fasting days. It therefore now remains, that the next Rule should be to regulate both in general, and particular our Conversation; which is so over spreeding a tree, as it extends unto all the rest of our actions, by the multiplicity of its several branches; whereof some being superfluous, others defective, and many very hurtful and vicious: therefore a particular instruction is here necessary, to teach us how rightly to rule and cultivate this unruly plant; which, by God's helping grace, shall be by    

THE sixth RULE. Regulating our Conversation, as well in general, as in particular; and recommending to us what is laudable therein; and dissuading from what is vicious.  
MAN being by nature a sociable creature; must needs be pleased with conversation and society; God having given him understanding to learn, and interiorly to conceive; as also speech exteriorly to communicate the same unto others; and therefore we see that he hath not imparted to all men equally the same perfections, & talents; but some to one, & some to an other; to the end that by a mutual communication, they might help one an other; as he also showeth by the very fruits of the earth which are differently produced, according to the several Climates of the world: that by a mutual exchange (as need should require) Men might be forced to understand the dependence which one hath of the other; and thereby be induced to mutual love and assistance. Conversation therefore being ordained by God, as natural to man; the right use of it, is both necessary, and very laudable, and only the abuse thereof to be avoided; which being the task here undertaken by this present Rule; let us examine wherein it is most subject to fail: and endeavour to apply some good remedy thereunto. For which I can conceive no better way; then first briefly to declare, what is required for a true laudable Conversation. Then secondly to show how it may be obtained: and lastly to make appear in particular, wherein it is both sinful, and vicious.  

What conditions are required for a laudable, and true Christian Conversation?  
Converse ye worthy of the Gospel of CHRIST (saith the Apostle: Phil. 1. our Conversation must be answerable unto the spirit and Gospel of JESUS-CHRIST: that is, holy, humble, mild, pure, affecting eternal things, and despising temporal; aiming at the Imitation of our most perfect and holy original, the Incarnate Son of God: who being our form and true model; our Conversation ought to be drawn thereby, as copies in imitation of his, the best we can. Our Conversation (saith holy Sales) must be modest, without affectation; free, without austerity; sweet and pleasant, without ostentation, gentle without contradiction, except to good purpose, and with great modesty. Finally it must be sweet, modest, and mild in words, and behaviour; avoiding all vehemency, and choler, sharpness, bitterness, vanity, insolency, and rudeness; which may be displeasing or troublesome to any: as also, all immodest, or unseemly discourse; all imperious gests, and tone of command must be avoided, they being offensive to others in company, as is also all melancholy or distasteful sadness; we must use affable and courteous carriage towards all: yielding, and accommodating ourselves unto others (saith S, Ambros.) with moderation in command; with affability in discourse; with respect, and civility in words; with patience in harkening without interrupting; with modesty and good grace, and with a cheerful countenance All which hath incredible power to draw and gain the hearts and love of men: for sweetness, good grace, & civil affability are as the flowers of a true virtuous Conversation and they set it out with so pleasing a lustre, and produce so great fruit of edification thereby; as it is most admirable to be read of S. Lucian that blessed Martyr; whose winning and attractive power was so very great in his outward modesty, comely comportment, and good grace in his conversation; as the very sight thereof had force to move the persecuting Pagans to embrace the Christian Faith: & Maximian the cruel Tyrant (who put him to death) understanding with great admiration, what had happened; he desired, out of vain curiosity, to behold the man: but fearing too much influence of so powerful an object to conquer his malice, and to command his affection to the Cath. Faith: he caused a curtin to be drawn; that looking confidently through the same, he might satiate himself with the aspect of that blessed Man: as you may read at large in Surius. january the 17.  
You behold in this comely mirror of true modesty, it's power in Conversation to gain the hearts of all people; how grateful it is to God, and his Angels, and how much it is honoured by men; as may well also appear in what we read of S. Bernard, who by his example of this virtue had brought his Religious to so perfect imitation; as Pope Eugenius, and his Cardinals coming to Claravalle; they could not abstain from pouring out many tears of consolation, to behold the very exterior carriage, and so edifying a comportment amongst his religious brethren.  
In sum, true Christian and laudable Conversation, is a mean betwixt two extremes; neither inclining to the one of a mere secular jollity, nor yet bending to the other of an imprudent austerity; but rather (as best becomes the testimony of a good conscience, and a true Christian, and modest liberty) it must consist in the mean of a sweet, wellpleasing, and humble modesty; well tempered with a cheerful countenance, & with affability of speech always willing and ready to do what good we can for any; for the very manner of doing a good-turne is frequently of much more power to gain love, then is the thing it self which is done. And to conclude: true perfect, and right Christian conversation must be answerable to the notion which is given by S. Paul; by being an example to the faithful in our speech, and comportment; in Charity, in faith, and in Chastity. 2. Tim. 4. with edification to all, but chief to the enemies of the holy Cath. Church: having your Conversation good amongst the gentiles (saith S. Peter) an example in good works (addeth S. Paul) in integrity, irreprehensible; that he who is on the contrary part, may be afraid, having no ill to say of you. 2. Tim. 7.  
This is the conversation which JESUS-CHRIST; and his Apostles require of us; & which is ever to be accompanied with these 4. requisite circumstances. First, with choice of good company 2. with a right intention. 3. with innocency. And 4. with moderation: for by excess we are cloyed, eue● with the honey comb. Prou. 25.  
Let finally all your discourse be well seasoned with prudence (saith the Apost. Coloss. 4.) that you may know, how, and with whom you are to converse, and to comport yourself with every one according to their talon, and several condition; whereby accommodating yourself unto all, you may keep charity with all, and become grateful and pleasing unto every one. To conclude: the best conversation in this world, is that which most resembles what is amongst the Saints in Heaven; which only consists in praising, and glorifying God. Psal. 149.   

The means, and best expedient to obtain true Christian and laudable Conversation.  
BY the premises you understand what conditions are required for a laudable and virtuous Conversation; but because it is not so much the knowledge, as the possession of what we know, which makes us happy; therefore you may here expect some good expedient for gaining the practice of such a conversation. Wherein for your satisfaction, I conceive no humane means more powerful to beget in Man a virtuous and grateful Conversation; then to converse with such persons, as frame theirs according to the former conditions; for they are to us as a true lookeing-glasse; wherein beholding our defects, we are moved by a wholesome confusion both to hate, and to amend them. This is so well experienced a truth, and so truly consonant to reason; as thereupon that common proverb is well grounded which saith: tell me what company thou keepest, and I will tell thee what thou art. Yea the holy Ghost assures us, that who walketh with the wise, shall be wise but the friend of fools shall be made like. Prou. 13.  
The exceeding great power which conversation, and company keeping hath to make not only deep impression in the hart; but even to change the strongest inclinations of nature itself, most manifestly appears, not only in Men, but also in brute, and the savage beasts: as is plain to be seen in the ravenous wolf, and in the fierce and cruel Lion; both which by the company, and continual habitation with men, become gentle and very familiar. And therefore if company and society have so conquering a force upon natures of so quite a different kind: how much more powerful must it needs be, to work upon a subject of the selfsame nature, wherein, by reason of a Sympathy and nearness of condition, mutual impressions are made with far greater facility. And this experience daily teacheth us, since we see the great good which is gained by frequenting virtuous & civil company; & on the contrary, daily sad examples make but too manifest, how extremely dangerous it is to frequent persons of deboist and sinful conversation; and what a multitude of unhappy souls perish eternally thereby: for it strikes their souls with a mortal infection more pestilent, and contagious, then is the greatest plague.  
O Parents be ye therefore very careful with whom your children converse; and take no less heed to the example which you yourselves shall give them: for your comportment being their Rule; if that be virtuous; it will give them undoubtedly a much better impression to virtue, than any verbal instructions: for to virtue (saith Seneca) the way by example is short; but by words it is very long: and we believe our eyes, much rather than our ears; which gave S. Gregory good cause to call Example, a living lesson, because it is persuasive, above all the rest.  
This great power of persuasion had S. Austin our Apostle, and his fellow brethren, by their virtuous life and Conversation in that happy work of converting our first English Ancestors from Paganism to the Cath. Faith: our Chronicles mentioning that it was their holy life, and religious behaviour which first disposed King Ethelbert to a good opinion of that Religion, which had taught them the practice of so great Charity and contempt of all worldly commodities: which pious opinion of the holy Cath. Faith, being soon after perfected in him by God's divine grace; he became a most zealous good Christian, and endeavoured all he could to promote throughout his Kingdom, the blessed Gospel of JESUS-CHRIST.  
To this good means of example for gaining a virtuous Conversation, you must also adjoin a great vigilancy over all passionate motions which may happen in the unexpected, and exasperating occasions of that day; wherein foreseeing the danger; you may in quiet peace and mildness, more easily prevent the malice, both of your ghostly, and worldly enemies.  
2. It will be of great importance, that we propose to ourselves, as a Pattern, some Person in particular, who is endued with this perfect Conversation: go to Campagnia, and imitate Paulin, said S. Aug. as giving counsel to some who desired to advance themselves in this perfection. But our chief Pattern, and best Model which we are principally to imitate (as near as we can) is the conversation of our divine Original, the eternal Word Incarnate, here conversing upon earth with so great mildness and hnmblenesse of hart amongst Men. This is the lesson he so expressly recommended to us to learn of him: Math. 11. where it is to be observed that he joins these two virtues, Mildness, and Humility together; because they cannot well be separated; Humility being properly the interior sweetness of the mind; as is Mildness the exterior expression of the same: the former is grounded in a true Christian hart, and the latter dwells upon his countenance; which having its dependence upon an humble hart; no Choler can make impression in such a countenance; nor any sign of anger can rest upon that eye: no complaint can be hard from that mouth, nor any bitterness from such a tongue: no schowling frown appears in that brow, but all is sweet and amiable both to God, and Man.  
You have seen what conditions are required for a virtuous and laudable Conversation; as also the best expedient whereby to obtain the same. It now follows in good method, that I declare which are the vicious branches most destructive to Christian conversation; that they first being cut off, and separated; our conversation may become, grateful both to God and Man, and produce in our soul's most blessed fruit for Eternity.  
But to prevent in the beginning a common objection, wherewith the enemies of all holy Conversation endeavourto possess the sensual Libertins & thereby to deter them from embracing it: we must here first observe how they would have all to believe, that honest recreation, and civil mirth are incompatible with this virtuous and laudable Conversation; than which nothing is mote false, as by what here followeth will very plainly appear.   

Civil Mirth, and cheerful Alacrity, are well beseeming true Christian Conversation.  
ALthough alacrity in Conversation, cheerfulness in countenance, and mirth in fitting recreation are exceeding commendable, and by no means to be excluded from true Christian conversation: yet the Devil, and his impious instruments would make us believe, that virtue, & mirth, piety, & cheerful recreation, can by no means be associated together; which is a most malicious falsity; for God commanding his children to serve him with, joy. Ps. 99 forbids all sadness, and Melancholy; yea mirth with a pure intention may be meritorious, as well as our prayer.  
Blessed Sales (that great Father of spirituality in his time) had a most pleasant and winning sweetness both in his words, and behave our. S. Antony had so very cheerful a countenance, as in a multitude he was easy to be known, even by such as had never seen him before. Yea Palladius recompts that one might have beheld those holy Fathers of the Desert, by their only outward aspect, to have manifested abundantly the inward purity of their happy souls; and to have enjoyed upon Earth far greater felicity, than the whole world had been able to afford them; no melancholy heving power to seize upon their hearts, which were so truly united to God himself. This makes them truly joyful, and their faces cheerful like to the Saints, Indith. 16. By all which we now see that Saints have not sad, nor melancholy, or pensive countenances; but joyful, cheerful, and merry, as become their happy consciences. And by this, I hope, you sufficiently perceive, that cheerfulness in aspect, and a pleasant countenance do well accord with true virtuous Conversation.  
And now that innocent harmless mirth, and grateful alacrity, is nowayse unbeseeming the same, neither examples, reason, or authority can be wanting to make manifest so apparent a truth: no for true piety and right Christian devotion exclude not affability, nor do they hinder fit recreation or honest and innocent mirth, (wherein modesty refrains all vicious excess) but much rather require the same; for a cheerful alacrity, with a pleasant modesty, is most commendable; and frequently gains much more upon sinners, for their amendment; then too severe, or a rigidly composed conversation; which being so austere, would become unpleasing; yea cause aversion, and but discredit true devotion and piety; which is sweet, pleasing, cheerful, & full of content; and thereby becomes attractive, and is neither tedious, nor difficult.  
Many Saints have been of this pleasant humour and full of innocent and pleasing jests in their discourse. S. Greg. Nazianze records of those two great Saints, and most illustrious Prelates. S. Basil, and S. Martin, that they so seasoned their Conversation with pleasant and grateful speeches, as they were able thereby to have dissipated the darkest cloud of melancholy from the most dejected hart: the happy effects of which grateful alacrity, the said S. Basil having well observed by experience; it gave him just occasion to wish that other holy persons would also mix their Conversation with the like innocent, and true spiritual mirth: wherein that most renowned Heros of our country Sr. Th. More, in all his Conversation did excel in facetious innocent mirth, which even sweetens devotion, and by it undoubtedly, many souls have been gained to God, as well as by serious exhortations, and the strongest discourse. S. Ignatius of Loyola was also far from severity herein: nor did he approve in his brethren the practice of too rigidly a composed Conversation, which much more probably, may terrify men's minds, then gain their souls. Many Saints have been of a pleasant, and jocund humour, and yet of interior great virtue and perfection. Yea undoubtedly (and even experience makes it manifest) that a good word of devotion being delivered with a cheerful countenance, and with an open & friendly hart, it penetrates the soul, as doth a note of harmonious music, the ear; and takeing by that means a true possession of the hart, it works strong effects in producing good practices of virtue; supposing (as it is ever to be understood) that the jests be always religiously modest, and the intention good; it being unlawful in all Conversation, and discourse whatsoever, to use either scurrilous, or uncivil words, and much less profane, or irreligious jests: or finally so carelessly to let lose the reins of temperance to unfitting liberty; as to forget thereby God's divine Presence, or due reverence thereunto, Briefly nothing aught to be said, or done in such Conversation, which may be unbeseeming, either the modesty, decency, Person, time, or place. And now true Christian Conversation thus justified against the former calumnies: it remains that I also show   

The lawfulness of moderate recreation in gaming, and fitting sports: and wherein the abuse of them consists.  
WHilst God by so miraculous favours conducted the Israelits into the fruitful land of Promise, there wanted not malicious Spies, who by the many false reports which they made of the unwholesome air; bad qualities of the country, and of the barbarous fiercenesle of the Inhabitants, so terrified all the rest of their brethren; as had it not been for faithful Calib, and joshua (who manifestly refuted the falsity of their calumnious reports) they would rather have returned to their Egyptian captivity, then exposed henselues to such insufferable difficulties as they were made to conceive. Num. 13. The Devil and his instruments have ever, in the self same manner, endeavoured to persuade the world, that in a religious, and virtuous life, there is nothing but deep sadness, and melancholy to be found; no mirth, nor any alacrity to be enjoyed; no other exercise but prayer, fasting, harecloth, and continual solitude; whereby those persons who addict themselves to devotion, must needs become (say they) peevish, stupid, and verse infirm. And upon this false persuasion; they endeavour to make men to fly both their example, and company.  
But to show both the malice, & great ignorance where-upon they ground this false calumny of Devotion, and of a virtuous life; it may suffice to show, how both S. Thomas and Aristotle, and with them generally all Divines agree; that to use honest and fitting recreation, is an act of the virtue which they call Eutrapelia, and may properly be interpreted, Alacrity; or Mirth, which is not only laudable, but also necessary for Man; whose vigour, and spirits being but limited & very weak; it is impossible for him to be so continually busied in serious occupations, but of necessity he must have both ease and relaxation, whereby to refresh and give new strength to his spirits by this virtue of Eutrapelia, or fit recreation; which virtue consists in the mediocrity, betwixt these two extremes; of an excess in retirement from all fitting divertisement and company, on the one side: & of spending unworthely our whole time in idle pastimes and play, on the other: but this middle way, is both laudable, and very necessary for all such as aspire to a virtuous life, after the usual means.  
2. Even reason itself convinces the necessity of this fitting recreation. For as man's body requires sleep, meat, and repose, whereby to repair his decayed forces: so likewise his spirits have no less need by some cheerful relaxation to be refreshed and restored. This is verified by the practice of that great Evangelist S. john; who recreated himself with a partridge; whereat a certain huntsman tataking scandal; was instructed by the same S. john, how needful that innocent relaxation was for regaining new force to be employed in the service of God. This is that holy intention which makes our recreation meritorious, as well as our Prayer; and which God by the mouth of his Royal Prophet hath so frequently recommended to us; that we should recreate ourselves in him, with joy: Psal. 67. rejoice ye in our Lord; and be will grant you, your heart's desire. Psal. 36. Now we truly rejoice in our Lord, when our intention, with due circumstance, invites us to serve him by those actions which we do; and because we conceive it to be his blessed will: which being the religious motive of our recreation, it needs must be meritorius, and pleasing to God. In which sense it is that K. David bids us to serve God in joy. Ps. 99 As truly we have great cause; seeing that we enjoy this happy means to sanctify all our actions at so easy a rate. Give therefore this great value, by a good intention, to all your lawful and fitting pleasures: rest not in giving satisfaction merely to nature; but raise it to that higher motive of God's divine will and pleasure; whereby you may recreate yourself in this assured joy; that it will produce you happy fruit for Eternity.  
Yet for all this, as there is nothing in the world but may easily be vitiated by man's abuse; so also recreation, which of itself is indifferent, (and rightly used, is an act of the aforesaid virtue) escapes not to be frequently blemished by vicious circumstances, with the foul stain of sin: which the better to avoid, take these ensuing advertisements.   

What particular abuses in Recreation are principally to be avoided?  
FOr better preventing the great harm which so usually happens to our souls, by the sinful abuse of Recreation; we must here first observe; that it ought to be used with discreet moderation; not making it our chief employment, nor preferring it abusively before the affairs which either justice, Charity, or Religion may require at our hands; nor spending more time therein, than both Prudence, and Reason will allow; lest we expose ourselves to that shameful reproach, which divine wisdom hath pronounced against them, who make their life but a mere pastime, and play. wisd. 15. And neglecting their other obligations; they spend whole nights and days in gaming; and pervert thereby the true end of all right Recreation; which is but to refresh our wearied spirits by some necessary pastime: and not to weaken them the more, as those people do, who turn recreation into toiling vexation; and play into pain, both of body and soul; as at last they will be likely to find, when rendering their account to God; they must make satisfaction for many great sins, occasioned by their disordered gaming, besides the loss of their precious time, and temporal means; both which were lent them by God for a far worthier end. O how many Priests will be deeply condemned upon this very schore, for neglecting their Church-duties and other obleiging offices! How many Masters and Mistresses, who abandoning the due care of their families, by their excess in play, and other pastimes, bring total ruin upon their estates, and children I How many Physicians, permit their poor patients to perish, whilst their inordinate gaming gives them no leisure, either to study their diseases, or to assist them in due time! What satisfaction will the negligent and careless Advocate be able to render to their sorrowful Clients, who are reduced to ruyn and despair for losing their subsistence, and so just a cause, by their fault and negligence; who might have procured them due justice and equity; had they but taken more leisure for it from their play? It is the like with any Prince or Prelate, and with all other conditions whatsoever, who by excess in gaming neglect the charge which God, and their place requires at their hands.  
In the next place the sum is here also to be considered which we hazard in play, since it must be always moderated according to our condition and means; and never amount to such a quantity, as to disable us to perform what either due debt, or fit maintenance of family may justly require at our hands, both which by excess, and too deep play, may very probably be hindered; to the great wrong of creditors, to the desolation of wife and children, and finally io the restless torment of a guilty conscience which permits neither content, nor repose.  
It is lastly to be observed that gaming, or fit Recreation, is not here blamed, that being indifferent in itself, yea laudable with a right and moderate use; the excess and great abuse of it is only reproved in them, who spend their whole time and thoughts upon play: neglecting what concerns both their spiritual and temporal obligations, and give free scope to their Passion therein. From whence proceeds swearing, cursing, and quarrels, yea and frequently their final perdition both in body and soul. And ought this to be called Recreation and play!  
Thus much concerning both the use, as also the abuse of Recreation, upon occasion of the connexion which it hath with human Conversation: and to proceed with order in the aforesaid Rule for regulating also in other occasions our Conversation: I will in the next place speak likewise of the usual abuse in eating and drinking & what comportment is to be used at the table: for which take this advertisement   

Concerning Temperance: and our comportment at the table.  
Our body being given us by God, as a servant to assist the soul in her operations for Beatitude: we are bound to nourish it: yet so as it may be without all prejudice to that our happy end. We are therefore to be careful that under pretext of satisfing the necessity of nature, we satiate not the sensual appetite thereof: but rather by a virtuous moderation in diet, enable our body to perform the functions which God requires at our hands; and by that means, to sanctify even our corporal food: for virtue (saith S. Basil) consists not in eating, or not eating; but in the intention wherewith we eat. Our corporal and natural actions are indifferent of their own nature; yet by applying them to a good, or bad end, they take the quality, either of virtue, or vice: and therefore, whether you eat, or drink, (saith S. Paul) or do any other thing, do all to the glory of God. 1. Cor. 10.  
And truly who barely considers the meere-action of feeding, may well be moved to great humility thereby: since it is but an imperfection, and troublesome defect, of nature, forcing man to leave the noble exercises of higher powers in his soul (whereby he converseth with God, and his Angels) to spend time and cost in supplying this his natural infirmity, wherein he resembles only the brute, and unreasonable beasts; and whereof the vain delight is no longer enjoyed, then whilst the tongue is turning it in the mouth; for the wine is no sooner swallowed, but it's delight is past; joel. 2. O how unworthy then of a rational, and Christian soul is it to offend God for so base a content; or to hazard her beatitude upon so small an enjoyment: especially if we consider that very meat, (be it never so dainty, costly, and pleasing to our taste) is no sooner chewed, and sent down the throat, but it becomes most loathsome, and abominable to behold, as experience will force us to confess; when by any infirmity we find ourselves obliged to ease our stomaches of what we had eaten but immediately before.  
These and the like reflections made job, and many other virtuous people, even to sigh before their meals; wherein notwithstanding mere sensual men (like very beasts) place so great content and pleasure, that by sinful excess they of tentimes most grievously offend, and endanger the loss of their souls: becoming also by surfeit and drunkenness much worse than the brutest beasts, and wholly incapable of the noblest functions of Man.  
Now besides this great evil of Intemperance, by surfeiting, and drunkenness, considered in quality of sin: it is also a great enemy to the life of Man, far more dying by it (as Solomon assureth) then by the sword, and whereas eating & drinking is ordained by God to preserve, and prolong our life; sensual persons abuse it to the contrary, when they strive not to govern, nor moderate their disordenate appetite, nor to subdue it to the Rule of Reason. And for this very cause it is, that rarely a glutton life's long: or if some one chance so to do, yet his body will be made subject to so many infirmities, as he will be forced to confess, that he pays dear interest for all the pleasure of his former excess, and gluttony.  
S. Augustin may be an admirable example for us in this virtue of temperance: who tells us that God had taught him so to moderate the taking of his food (and even his affection thereunto) as one takes physic, which is with that considerate moderation, as he would not exceed the proportion conceived necessary for his health. But this must be done without all pensive scrupulosity, or unpleasing sadness, which (according to the Royal Prophet) is to be banished from the table of the Just, where in the sight of God, they must rejoice with alacrity. Psal. 67. All quarrels must there be laid aside, and detracting discourse of the absent; employing rather all our thoughts, & conversation in praise & grateful thankfulness to God; who gives meat in due time, & opening his hand, the fille every creature with blessing. Ps. 144.  
In danger of excess, you may do well to call to mind the bitter gall and vinegar given to our blessed Saviour when he wanted refreshment, by reason of his great thirst upon the Cross, and to remember the great and virtuous abstinence of his chiefest Saints. Raise firmly your hart to God, and rectify your intention in eating; that thereby you may be the more able to serve him. Say with a holy Ejaculation from the interior of your hart: O when shall I feed upon the happy food of Angels in eternal Bliss; upon that beatifical vision in company of his glorious Saints and Angels without end! And by this means you may feed spiritually your soul, as corporally you do your body; and your very refection may be made thereby as pleasing to God, as the saying your prayers.  
Being now set down at the table with a sharp and hungry appetite; make some little reflection thereupon: as considering with how small an appetite, or desire, you usually feed your soul by prayer, or by the practice of virtue; which notwithstanding aught to be much more pleasing to us, than the daintiest feast.  
Let the memory of God's divine Presence be a bridle to our unruly appetite; let it also refrain us from all unfitting, and detracting discourses; for our corporal refection by this means may be made as profitable to the soul, as it is necessary for the body: it being taken by us, not for pleasure, and delight; but only as the remedy which natural necessity requires at our hands.  
Be not too curious, singular, or hard to be pleased in your diet; since it little imports whether the sensual, and greedy appetite be content, or no. Moreover, what good sign can it be, that we truly love God, and are willing to suffer for his sake; if we cannot overcome ourselves, & sensuality, in so small a matter; as not to be able to endure some little unpleasing morsel of meat; which also being speedily to become so loathsome and foul an excrement, what imports it (saith S. Hierome) of what matter it be made. It was the saying of a holy Man, to check thereby himself, when be found his taste disgusted with some ill relishing meat: how must they be content (said he) who would be glad of a hard, and unsavoury crust of the coursest bread for all their cheer; and thovart not content, nor grateful to God for such variety of good, and costly meat; which by the sweat of other men's brows is so plentifully prepared for thy table? Take occasion to confound yourself thereat; and command that some part of it may, (in satisfaction) be reserved for the poor, and sick.  
Call also to mind, that it is your mortal Enemy which you pamper: and therefore be very wary that you make him not too strong for you, by putting a dangerous weapon into his hand, whereby he may work your destruction. He is now your slave, but will soon become your Master, if you pamper him too daintily. Satan having overthrown man, and all his posterity by this temptation of gluttony, continues daily to assault us with the selfsame battery: he knowing well, that if he can get us once but to place our affection upon this excess of sensual Riot, he shall afterward very easily divert us from all other chief occupations, which most concern the health of our soul.  
Make good reflection, and ponder well at your meal (especially if at a feast) how many pledges you have there of God's fatherly bounty, goodness, and great love to you: they being as many as there be sever all dishes of meat upon the table: and how many harmless creatures have lost their lives, that you might feed upon them. O suffer not at such a time so gracious and loving a Lord to be offended, either by scurrility, detraction, surfeits, or by any kind of profaneness. Call often to mind what will shortly become of that frail flesh, which is now so daintily fed: when with job we shall say to corruption: thou art my Father, my mother, and Sister to worms. job. 17.  
Finally to avoid this dangerous excess, by moderating the vicious sensuality of our unruly appetite, whereby we are so greatly prejudiced; we must make serious, & frequent reflections upon Gods divine presence, which is a bridle both to our greedy appetite, and petulant tongue, Psal. 67 Our eating must be accompanied also with a pure intention of nourishing our body, to the end it may be enabled for the better service of God, by assisting our soul in exercising her actions of virtue: and above all; let our refection be taken, in honour and homage of the refection which JESUS CHRIST here used upon Earth amongst men; that by the infinitt merits thereof, ours may be so sanctified, as that we offend him not thereby: for by this means, and by a serious reflection upon the premises, our corporal nourishment will become pleasing to God, and meritorious of eternal reward.  
You have bard what conditions are required for a virtuous conversion; as also what fitting comportment ought to be observed by us: aswell at recreation in Company, as at the table. It remains that I also show the defectiveness of several other parts of our Conversation; that by foreseeing the danger of their harm, we may avoid the great prejudice which they usually cause, both in body and soul. Of this sort of vicious actions, (proceeding from an ill regulated Conversation) are principally these, whereof (as most harmful) I intent briefly to speak; to wit: Detraction, Rash-iudgment, Obloquy, Choler, Contention, jeering, Mocking, profane Mirth, vain Singularity vicious Loquacity, and disorder by the tongue. Of all which now here briefly in order. And to begin with the first   

Of Detraction, Rash-iudgment, and Obloquy, with advertisements and good motives to avoid them in our Conversation.  
DEtraction, or Obloquieis, when we speak ill of any person in his absence, thereby diminishing his reputation, and the good opinion which had been formerly conceived of him, by those to whom the detractor speaks. This is an usual vice in Conversation; and more souls perish by it, then by any other sin. Granada thinks that half the world are damned for it; and S. Bernard saith that nothing administers more matter to the fire of Hell, than Detraction. Many are very careful to fly most part of other sins, who yet make little scruple of this. Most are too forward to say what they hear, or see; and others are as content to give both willing care; and countenance thereunto; but as the Detractor carrieth the Devil in his mouth (saith S. Bernard) so he who harkneth to it, carry's him in his ear. Few rightly confess this sin, or conceive due sorrow for it, whereby to gain their pardon of God; and fewer make due satisfaction to their neighbour for the wrong, by repairing it. This made wise Solomon to cry out: who will give a guard to my mouth, and a sure seal to my lips, that I fall not by them, and my tongue destroy me. Eccl. 22. for the tongue of a murmurer is worse than Hell, which only hurteth the wicked, and those who deserve it: but the tongue of a murmurer hurteth both the good and bad; yea most spite it hath against the good and virtuous.  
The enormity of this sin is known by the greatness of the harm which it procures to our Neighbour; and the good whereof it deprives us, is the measure of that harm: Now it is declared by the holy Ghost, that the reputation, and good-name, where of the detractor bereaves us, surpasseth all worldly treasure; and therefore he commands us carefully to preserve it; have care of a good name; for this shall be more permanent to thee, than a thousand treasures, precious and great. Eccles. 41. And therefore to prejudice the good name, and reputation of our neighbour is a far greater wrong, then to take away his life, or goods, and consequently, as we would not be accounted thiefs, or murderers; so we ought carefully to avoid this dangerous crime; whereby we become both the one, & the other in the highest degree; by robbing our neighbour of his good-name (which surpasseth all worldly wealth) and by a double murder committed with one, and and the self same act of detraction; for thereby we both spiritually kill our own soul, and destroy the moral life also of our neighbour's reputation, which is so very dear to him. And therefore without restitution of this honour, so unjustly prejudiced by detraction, neither absolution, nor salvation can be expected: and how hard a sore that is to heal, which is made by detraction; is experienced by any, who have but endeavoured to make that difficult cure, in repairing so great a wrong. And moreover it is a great injustice, and breach of charity, rashly to account a man vicious for his former vice: for he may be amended, and have obtained grace. Holy Magdalen had been a great sinner, and long continued in that unhappy state; but yet she was become Chiist's favourite, when the rash Pharifie proclaimed her to be a sinful woman; Luke. 7. The other was no less sinsully mistaken, when he made so uncharitable a judgement of that humble Publican of the Gospel; for he was then justified, though immediately before he had been a noted sinner: Luke. 18. Ananias who esteemed S. Paul to be a fierce and cruel persecutor; was told from God, that he was then become a holy, and chosen vessel. Act. 9  
By all which we are sufficiently admonished to take heed of rash judgement; and very carefully to abstain from detracting censures; for Man's will often changes and as of a great Saint, one may become as great a sinner; so also the contrary may fall out. Moreover the great injustice of rash-iudgment is very manifest; for, who art thou (saith S. Paul) that judgest an other man's servant? to his Ma●ster he stands or falls; his Lord is to judge him, to whom he must render an account of his actions; and why then presume we to usurp that office which belongs only to him, before whose dreadful Tribunal we all must appear. Rom. 11. And it is here well to be observed, that though the ill reports of an other may be true, yet if the sin be secret, and unknown; it would be great detraction to reveal it to them who know it not; for although the secret crime have wounded the sinner's soul before God, yet it hath not deprived him of his good name, and reputation in the opinion of Men.  
It would be therefore much more Charity, and to far better purpose, by due fraternal correction (when occasion requires it) to acquaint the offender in the spirit of lenity with his fault; and not by detraction in absence, to hurt greatly both himself and his neighbour; and yet to cause no amendment thereby at all.  
Be very careful also to permit no blaming discourses of such persons whom you least affect, or who have aniewaise disobleiged you; for detraction will there easily slip in; whilst others by flattery speak ill of them; and you as contented to give ear thereunto. In such occasions endeavour to turn by that discourse the best you can; considering that if for such little faults those persons are so much to be blamed; what then might we ourselves deserve, if all the great crimes, whereof God sees us guilty, were laid open to Men. Let us elevate interiorly our hearts, and crave humbly his divine grace for the amendment of our own great faults; which being so very many, we have small cause to busy ourselves in looking after those of our neighbour: and yet quite to the contrary, none usually do look more narrowly into other men's faults and lives, than they who make least account of their own; nor do any so severely examine the actions of others, as those who are most licentious, and have least care to amend what belongs to themselves. Be therefore very careful to avoid all detraction in your own discourse, and discreetly endeavour to prevent it in others: at least seem not well pleased thereat; or retire yourself discreetly, and with the least offence you can from the company.  
Avoid as much as may be, all discourse about public, and state affairs; experience well teaching us, that through a seeming zeal of the common good, we are precipitately pushed on to rash judgement, & beyond the due respect we own to sovereign powers, and to their chief Ministers; whom oftentimes we notoriously injure, as also our own souls; and stand thereby by engaged to much more satisfaction, than we can well conceive which way to acquitt.  
Finally speak evil of none, but yourself; neither busy your mind with other men's faults; but much rather about the mending of your own; and if by some detracting calumny you shall be injured; I recommend to you the virtuous moderation of that morally divine Plato, well deserving to be imitated by any good Christian herein: who once being told by his friend of a notorious detraction, whereby his Enemy had greatly prejudiced his good name; he made this modest and very laudable reply: I will endeavour to live in such sort (saith he) as the world shall not believe that to be true which he hath reported of me.  
To conclude, if you hear any speak ill of their neighbour, say with a holy Man in the like occasion: O how much are we bound to God for his grace, if we be not much worse ourselves! And therefore who well knows but himself, will never speak ill of an other; but rather abhor Detraction, as an infectious poison to all good Conversation; for which the precedent discourse now sufficing, the next shall be   

Against jeering, Scoffing, and all profane discourse.  
THe next near adjoining vicious branch to Detraction, & Rash-iudgment, is jeering, and uncivil discourse; which being so common, and very hurtful to all humane Conversation, I will endeavour briefly to give you here a character of this vice; whereby beholding its sinful deformity, you may the more be moved to detest the same.  
And for the better understanding hereof; it is to be observed that there be two sorts of evil jesters, or jeerers. The first are such as mock and scoff at holy things, and make but a jest of our Faith, or Religion; of Sacraments, Ceremonies, and preaching &c.: yea they profanely sport, and make mirth with the sacred Scripture itself. Of these the Prophet Hieremy much complained, ch. 20. saying; that the word of God (which he preached) was made but a jest, and laughter. Of this sort are such, as jeering, and laughing will say: God is an honest good Man, and will not be so hard to please. The Devil is not so black, as they paint him, Heaven is great, there will be place enough for us all. These and suchlike sacrilegious scoffs, and mocks are most odious to God (saith the holy proverb, c. 1.) and his many dreadful punishments, as likewise his angry and most fearful threats to deride them also at the doubtful hour of their death, aught to be a sufficient warning for their speedy amendment; as may be seen in this sad example (well deserving a flood of bitter tears) related by Doctor Sanders in his Schism of England concerning K. Henry the eight; where he attributes the deplorable destruction of Catholic Religion (as a main cause, amongst the rest) to those profane, and sacrilegious scoffings, and blasphemous jests of Sir Francis Bryan, the King's bosom friend, and of the Bullins race; who thus in nature of a pleasant scoffing jester, laboured to please the King's licentious and luxurious humour, by pernicious scoffs, and ieares at all things which were sacred in the Church. One amongst many others (not the least for impiety) was this; when being demanded by the wanton King, what manner of sin it was, to lie with the daughter, after he had abused the mother? it was just the same (quoth this wicked Bryan) as first having eaten the hen, to feed after wards upon her chicken: at which the King very loudly laughing: ha' Bryan (said he) and art thou not rightly indeed my infernal Vicar! For so his accustomed blasphemous jesting to the King had given him generally that name: and after this he was commonly called by all; the King's Vicar. of Hell.  
By these sacrilegious and pernicious jeers he so fed the King's vicious humour, as he also freed his libidinous, and sinful mind from all remorse; so that by little and little, his voluptuous hart became void of all scruple for his most horrid sacrileges; which though this irreligious Sycophant, by his deriding scoffs, had made now to seem ridiculous to the King; yet we have felt their sad effects, and have had leisure above sixcore years to deplore them; and the unfortunate King much more; who being come unto the very point of his unhappy death; he called for a cup of white wine; and as taking his last farewell of that his most impious favourite; he dolefully pronounced those despairing words: O Bryan all is lost! and so immediately died: leaving thereby for our instruction a sufficient warning against scoffing, and all manner of jesting at holy things.  
The other sort of evil jesters, are such as scoff and jeer at the defects of other Men; as did those ungracious children at the Prophet Elizeus for his bald head; whom God presently revenged by wild bears, who devoured them every one. 4. Kings. 2. This scoffing and jeering is very usual at natural defects: as at want of wit, want of comeliness, of riches, or some corporal sense etc.  
Others much more sinfully mock at devotion and virtue: calling Piety, Hypocrisy, Patience, Simplicity & Cowardliness, a good Confcience, they call Scrupulosity. Affability, silliness: and finally there is no virtue which hath not by them its taunt, and jeer: for the simplicity of the just man is scorned (saith job. c. 12. but let them beware in good time, and not be deceived; for God will not be long mocked by them, (saith S. Paul) and Michol, K. David's wife, experienced her just punishment by a perpetual disgrace of sterility, for jeering and deriding that holy King, when she beheld him in great humility meanly clothed, dancing, and playing music up pona harp before the Ark of God 2. Kin. 6.  
But some will tell you that they mean no harm; it being only for merriment sake. Yet such laughter is not to be approved, since it resembles that of Apes; who seem most to laugh; when they are ready to bire: yea such laughter is oftentimes much more pernicious than the greatest injuries; and the damnation of these jeering scoffers at virtue, is undoubtedly very great; for they draw multitudes from their piouspurposes, and good-life, by reason of their quips, and jeers; which oftentimes have more force amongst young people, than the greatest persecution would have had, they much more fearing to be confounded by those jeering wits; then to suffer torments at a Tyrant's hand. And thus these impious scoffers, both neglecting all virtue themselves, and deterring also others from the practice thereof, are doubly guilty of a great crime. We must not therefore mock, nor gibe at any person whatsoever: for it is but great simplicity (saith the Bishop of Geneva) if we think we may mock or scoff at any, who will not hate us for is. S. Tho. of Aquine being asked what was the best mark whereby to know a right virtuous and spiritual man, If you observe (answered he) a Man much given to jeering and gibing in discourse; and to take pleasure in silly and childish sopperies, either in his talk, or behaviour; esteem him no spiritual person, although he should do miracles: because (saith S. Thomas) his virtue is without connexion; he being seemingly serious at some exercise of piety; & yet so light and defective soon after in other occasions.  
The precedent discourses of Detraction, Profane talk, and scoffing, do sufficiently manifest those great abuses in Conversation to proceed principally from the ill government of our tongue. And because there are yet several others of the selfsame nature whereof I am to speak; it will be most proper in the next place to represent to you in particular the great harm of Loquacity: that seeing the danger thereof, we may by due moderation of our tongue, endeavour as well to remedy these abuses, whereof I have already spoken; as also to prevent the others, which are here immediately to follow this present discourse   

Of vicious Loquacny; and the much harm caused by the ill goverument of our tongue.  
THe great mischief, and many dangerous evils which proceed from this pernicious vice are to be seen at large in the 5. ch. of S. james. And to prevent them, the holy Ghost in very many places of the sacred Scripture exhorts us to have a special watch and guard over our tongue; for who keepeth it: keepeth his soul; but who is unadvised to speak, shall feel evils: Prou. 13. No savage, nor enraged beast can be so cruelly mischievous, as is the tongue; for they c●n only tear in pieces, and destroy the body; but an unbridled tongue assaults the soul, and deprives itself of the life of grace by the mortal wound of sin. The Royal Prophet well she weth his great fear of this cruel beasts breakeing lose, when he said; Psal 140. Set o Lord a watch to my mouth, and a door round about my lips. And what necessity there is of shutting up, and close keeping in this unruly rebel, the great Author of nature, God himself, hath sufficiently admonished us by enclosing it within a double fence, of teeth, and li●pes; which also are most usually to be shut; who having also given us two eyes, two ears, two hands, and but one only tongue; doth sufficiently instruct us thereby, that we ought to speak but littl●; and ro hear, see, and do far more. The wise Man was anciently called, a Man of four ears; signifiing that he hearkened much, and spoke little; which is a quality observed in the wisest men: as on the contrary, experience makes it manifest; that who greatly abound in words, are ever barren in wisdoome; like as trees which produce most leaves have usually but little fruit. So children, and simple people talk and prattle most; because they want judgement and reason whereby to rule and moderate there tongue; which the wiser sort enjoying, they are much more silent: for the prudent man, before he speaks, considers many things (saith S. Ambros.) as first; that which he is to say, and to whom he speaketh; where he speaketh, & to what end: for herein it is that the holy Ghost hath put the difference betwixt the wise Man and a fool (that a fool saith all which comes to his mind, but a wise man speaks only what he hath well considered. Eccl. 21. We must take much more content in harkening to others, then in speaking our solues, for by hearing others, is gained knowledge, and wisedoome; but much talking is followed by repentance. The reason is evident; for who speaks much, he considers and ponders but little; and therefore must needs commit many errors by talking. Finally it is the spirit of all truth which tells us (and experience manifests it to be true) that where there is much talk, there it ever great scarcity, and barenness (he means both of judgement, and wit) Prou. 14. and yet vanity, and desire of esteem, still itching at the tipp of the tongue, requires much force and violence to contain it within due moderation; which gave Solomon just cause to say; that Man's greatest labour was in his mouth, Eccl. 6. Because his hardest difficulty is to govern his tongue. Socrates allows two only seasons wherein it is proper to speak: the one, when we speak that which we well understand. The other, when it is needful, or very convenient to speak; and that at all other times, it argues wisdom to be silent; and want thereof, to be forward in talk: for when we find a coffer without a lock; it is a great presumption that it hath no treasure within; and empty vessels and shallow rivers make ever the greatest noise.  
By all which we may now clearly see how much it imports us, to govern our tongue, the holy Ghost assuring us that both life and death are in the power of the tongue; Prou. 12. that is, both our salvation and damnation (saith S. lo. Chrisostome) depend thereupon. And therefore several of the ancient Saints considering well the great danger of sinning by the tongue; they have spent their whole lives in labouring to govern, that dangerous and unruly instrument: the right order ring whereof, imports our human actions no less; then right ruling the stern, doth a ship; which though but small in bulk; yet as the skilful Pilot guides by it the greatest vessel through the most boisterous storm; so likewise a prudent and virtuous Man, by Reason, and the fear of God (keeping a strong guard upon his tongue) preserves his soul from danger of being ship wracked by sin in the fury of unquiet passions, raised by injuries, or by any cross encounter whatsoever.  
These being part of the bad effects proceeding from vicious loquacity; to which many more might be adjoined, which experience teacheth them to their cost, who are much given to this great defect in their Conversation: I will speak in the next place of an other vicious branch, which sprouts from the former, and is principally nourished by the same: I mean the ungrateful vice   

Of Boasting Ostentation, and vain conceit of ourselves.  
SElfe-praise is ungrateful to God and Man; let an other praise thee and not thy own mouth (saith the holy proverb. c. 27.) and what is more offensive amongst Men, than a vain bragging boaster of his own worth, and actions; who though he seeks honour and esteem thereby; yet usually he pourchases but scorn and contempt. Quarrels and many other great mischeefs commonly accompany a vain bragging and boasting proud humour; which proceeding from an inward pride, must needs be greatly prejudicial to our souls; as being directly opposite to Humility, which is the foundation of all true virtue. I deny not but that worth, and true merit well deserves to be praised; yet so, as who enjoys the gift, aught to give the whole glory to God; who is both the Author, and owner. 1. Tim. 1. and therefore it is sinful to glory in any thing, as our own, for it is not he who praiseth himself, that is approved, but whom God doth commend. 2. Cor. 10. Yea none are less virtuous, than such as desire most to be so esteemed. This sinful Folly of Self-esteeme, is sufficiently decried in the Example of that boasting Pharisee in the Gospel; who presumptuously glorying in his own good works, and rashly censuring and despising his poor neighbour; was most justly condemned by JESUS-CHRIST himself; whilst that humble Publican, by the repentant acknowledgement of his sin, was justified in the selfsame time, and place Luke. 18.  
It is also to be observed, that ordinarily (as in the former example appears) the greatest vanters, are usually despisers of all other Men; whereby they raise incensed enemies, who both contemn and laugh them to scorn: whereas if by humble modesty they would refrain their vaunting brags of the good gifts which they sometimes enjoy above other Men; their abilities would be highly commended, & themselves much honoured for the same: for experience makes it manifest, that the humble minded man, whilst he thinks better of all others, than himself; he will be both loved and esteemed by all; whereas the proud Man preferring himself before all others, will be hated and contemned by every one. The best means therefore to obtain true honour & esteem, is to purchase them by good works, as CHRIST himself hath taught us: joan. 8. Leit my works be judge (saith he) the works which I do, sufficiently give testimony of me; nor boast ye (said our Saviour to the proud jews. joan. 8.) in that you are children of Abraham; but let your glory be, to imitate his goodworkes; lest proving degenerate children of so noble a Parent, in steed of the glory you seek; you find confusion: for true merit will never want praise; but all pride is despised, as the true mother of sin. Vain boasting is the eldest daughter of Pride, and increases her wicked race; by producing that common and pernicious vice in Conversation; whereof I will now next treat, by the name   

Of Contention, and Debate.  
COntention, Contradiction, and Debare, being so very obvious in our discourse and Conversation; and for that usually they geeatly ●ea●en both friendship, and true charity; these following advertisments are here proposed for the better preventing of so pernicious an evil.  
And to this end; it may first be observed as a good mark, and sure sign which wise Solomon gives us, whereby to know a wise man from a fool; that a fool will engage himself in many quarrels, & provoke others also to the same: whereas the wise man, on the contrary, appeases them by meek and gentle words. S. Augustin most lively and truly expresses this mere frivolous verbal encounter, and obstinate contestation in dispute, saying, that to contest in words is not to regard so much how error may be discovered by truth: but rather how thy own opinion, and saying may be preferred before that of an other person.  
To avoid this contentious Debate, first we may observe; that it is directlly contrary to the very end itself of all good Conversation: which ought to nourish true friend ship, and mutual amity, for the more solace and comfort of each other, amongst the many tedious trubles of this present life, whereas on the contrary, by these wrangling contentions, and ungrateful debate, many offensive words, and injurious taunts; yea affronts with much contempt sometimes, and despising expressions, are uttered with no small signs of aversion and ill will, and thereby love and friendship is greatly weakened, which should rather have been increased and confirmed in true Charity, by Company and Conversation. S. Paul his earnest dissuasion of all Christians from this pernicious vice, and spirit of Contention, is of great force and efficacy: Phil. 2. If there be any consolation in CHRIST (saith he) etc. accomplish ye my joy by your agreement withone an other, in love, mutual Charity, and consent: Do nothing for vanity, but esteeming, and preferring in true Humility others before yourselves; regard not so much your own content and interest, as the good and fitting satisfaction of your neighbour. Thus the blessed Apostle. In which words are contained a most sovereign and powerful Antidore against all contentious debate, and which is able to give a perfect cure to that ungrateful spirit, if we obtain but grace to make happy use thereof.  
It is also to be observed: that it is a very great victory, to permit ourselves to be overcome in this contentious combat of wrangling words; it being the game of Ganapierde, wherein the winner must lose: nor ought we to think it dishonour to yield to a contentious Man; since we are assured by the holy Ghost; that it is honour to fly contention; Piou. 20. And we avoid thereby, both much scandal, and sin Eccl. 28. Yea, a man's wisdom is known by his patience saith the holy proverb. and, the servant of our Lord must be mild towards all 2. Tim. 2. If you knock two earthen pots one against the other, you undoubtedly will break them both; but strick them against wool, or any soft yielding substance, and neither of them will receive any harm: so to a meek and patiented man; harsh, or choleric speeches, will make no breach or quarrel; for the one yielding, the other will be confounded, or at least appeased; and most unfortunate truly is that victory (saith S. Bernard) wherein triumphing over Men, thou sinkest under, and yealdest to vice.  
Be not forward to contradict an other person in discourse (especially in matters of small importance) to show your own knowledge thereby: and if you be contradicted by others, in the like occasion grow not angry thereat; but only modestly, and mildly make answer, that, this is your opinion. Let charity be there preferred before all frivolous disputes; and a holy amity with your neighbour, before so vain a satisfaction: as is the seeking by too earnest contestation to gain a frivolous advantage, and that also with prejudice to your own soul: for who obstinately maintains his own opinion, shows plainly that he prefers his judgement, and reason before that of others which savours of much pride, and self esteem. But when just occasions requires that you should oppose the opinion of an other; be then very wary that it be not with any presumption, or heat: but having mildly proposed your reason's modesty desist in all friendly affection; and rather framing your discourse in favour of your opposer, taking all in good part, and so far only arguing the matter in all quiet temper, as that without offence, the truth may thereby appear. Bee exceeding wary that no passion nor earnestness in discourse, move you to any chol rick expressions, or injurious words: for besides the offence to God; you will thereby weaken your own reputation, it being generally esteemed much weakness of judgement, and want of good reason, to defend a cause by passion and offensive language, whereas one only good reason alleged for it, is of much more force with a prudent man, than a thousand sharp biting, or injurious words.  
Finally let your mind be never troubled nor disquieted for any contradiction which shall be framed against your discourse, for such trouble, and disquiet, would easily manifest the good opinion you conceive of yourself; as if forsooth, all your say were to be received as Oracles, and to be contradicted by none. True Humility would soon correct this odious vice of self esteem, and preventing all sinful contention, it would render our Conuerfation meritorious, and very grateful, both to God, and Man.  
You have seen sufficient motives to hate all Contention & Debate, and carefully to annoyed the same in your Conversation. The ensuing discourse will show what evil fruit proceeds from that pernicious root, which begets in our souls the dangerous, and brutal vice   

Of Anger, and Choler.  
CHoler is a principal producti●● of Pride, and so pernicious a Fashion, as the very best of our actions are much endangered to be quite spoilt thereby, since it not only deprives them of their merit, but also renders them sinful and vicious. The holy Ghost by the mouth of S. james assures us that, the anger of Man worketh not the justice of God c. 1. And daily experience makes it manifest, that in Choler, no action is laudable: for who corrects his child in anger, will exceed the due limits of discretion; and to reprehend a servant in that intemperate passion (yea though for a very just cause) is but to cast a reproach upon him, and to provoke him to further disobedience. The same is to be said of all other actions whatsoever, this unbridled humour corrupting, and rendering them ungrateful to every one: and this brutal passion sometimes possesses the mind so entirely, as what is impious and outrageous in it self, being beheld (saith S. Greg.) with these false spectacles of an inflamed anger; appears to be just, and reasonable.  
But the true folly of this ill governed Passion, is soon discovered, and brings much repentance, for the great harm which it causeth, both to body and soul: for servants not long able to endure so outrageous an humour in a Master, they depart, and leave him alone. Children become dull, stupid, and neglectful of such a Father. The comfortless poor wife is bedewed with perpetual tears. All friends abandon such Persons, since they are no more sociable, neither is there more contentment to be found in their Conversation, then in that of Savage beasts The violence of this dangerous passion is so great, as it frequently breaks out into strange effects, which are as the Symptoms of it. Behold a person in fury, and you will see his face red and swelled, his eyes will be inflamed, his ears perform not their function, his mouth foams, his hart pants, his tongue stammers, his voice is shrill and ungrateful, his words inconsiderate: finally his whole body trembles as in a fever. The force of fury, and rage hath broken veins in some persons, stopped urine in others, and divers have died so daynely, in the height of this passion. All which you may see at large described by that great Father of the Church S. Io. chrysostom. orat ad pop. Antioch. Nor is there a more urgratefull and deformed object to behold (saith he) thou a passionate, and angry man.  
If then this bruish passion cause such pernicious effects exteriorly in the body, what disorder may we well imagine that it also procures inwardly in the soul, for having deprived her of judgement and reason, it than sets all on fire, and fills her with sums of distempered humours, and with much obscurity and confusion; like one who abrusting the Master one of doors; sets fire on the house, and burneth himself within it.  
This Passion of Anger, is a vice which the very light of nature in Pagans hath taught us to hate, and eschew: for it was most truly said by seneca; that the Anger conceined for an injury, doth much more harm, than the injury receined And therefore he had good reason to say: that the end of our anger, will be but the beginning of our repentance: and yet no angry man will acknowledge (saith S. Augustin) nor conceive his own anger unjust.  
A good means to avoid the great harm of this unruly and pernicious passion, is, to consider that it hath four several stations, wherein it principally appeareth in Man: in the hart, in the face; in the tongue, and in our deeds. If now we perceive it to have already got possession in the first; we must use all speedy diligence to hinder that it enter not into the second: but if it have likewise gained entrance there; then let us at least endeavour, all we can to keep strong hold and fortify our tongue against it; which if its outraging force, and fury shall in like manner conquour, yet let us labour with all possible and faithful resistance to prevent the fourth, to the end that by no means this brutal, and ourregious passion appear in deeds, and in actual revenge, which God reserves wholly to himself, and most expressly forbids us to be usurpers of that his most sovereign right. Rom. 41.  
An other good motive to suppress this choleric and angry humour, when any offends us, will be, to consider seriously with ourselves, how often, and how grievously we offend our Lord, and loving Redeemer: who in steed of she wing anger or revenge, he continually pours down his gifts, and great benefits upon us: drawing us thereby to repentance, and to love him, that so we may be capable of his eternal glory.  
Consider this, and confound yourself, if any passion of unruly Choler shall transport you to impatience against your servant, or any other person for some small offence. Remember how great an ingratitude it would be towards God, to use with so little respect, those his creatures, which both in nature, and in the end for which they were made, are equal with yourself: whom not withstanding he hath subjected to do you service though he might as well have placed you in a far meaner condition, than they are. Reflect also upon yourself, and upon your own infirmities, and whither, if in their place, you should not have been likely to have done much worse than they, with whom you are so angry, and disconrent.  
It is also very worthy of observation; that to be choleric and full of Passion, is no sign of a generous courage, but rather of great weakness, and want of true magnanimity of hart: for it is plain by experience, that sick, and aged people are most subject (through the great dobility of their spirit) to peevish Choler and Passion, whereas true courage, & a generous hart conquereth, and subiecteth them to reason, and to the law of God.  
Finally a man of a mild, sweet, and gentle conversation, is both honoured, and served with much love by all: but the choleric and peevish person, is generally both despised and hated of every one. herefore to conclude, the best way to prevent this hurtful flame of Anger, is to extinguish it in the beginning, and very first sparkle of the least affron thereof, which shall be kindled in us: for if we once permit it to prevail; it will be very hard to quench it though we would.  
You have now seen the several infirmities of this diseased body of an ill regulated Conversation: all which proceeding generally (more or less from the corrupted humour of a soul infected with pride; the holy virtue of Humility must be the Antidote, and sovereign cure of them all; as well, as of this one more also, which I will not omit here briefly to adjoin to the rest; whereby we may the better avoid that ill beseeming vice   

Of vain, and affected singularity, or Curiosity; either in excess of dressing, or in our behaviour.  
THis vain and affected singularity, must needs be ungrafull; in that we may seem by it to prefer out own judgement before that of all others: and although we may think that in being like nobody else, we become wiser than other Men; yet we shall herein find ourselves so far deceived; as on the contrary, we shall be censured by all of too much self-opinion, and pride. And therefore, to be too exotike, or singular, either in behaviour, or apparel, or in any other action whatsoever; is unpleasing, & savours but of vanity & self-esteeme: for it is truly said, that though fools bring up fashions yet wise men will be obleiged to follow them, it being commendable prudence to conform our selves to what custom (in an indifferent matter) hath made to be generally the practice of all: and by a civil condescendency to accommodate ourselves to an indifferent, and common practice; much rather, then to be thought by our declining it, to underualew all other men's judgements, by preferring our own.  
But I intent not here to advice you to a punctuality of observing all changes in fashions: no; far is my thought from it: for some may be either so immodest, or others so very extravagant; as they are not to be used by any prudent and virtuous person. Nor is it necessary for you to be amongst the first in fashion, and mode; or to change immediately from one extreme to an other: for as you ought not, on the one side, to be singular in your fashion; so neither is it laudable, on the other, to be amongst the first, and in the height of that new guise: but let a civil, and prudent modesty be your Rule, both for your cost, and fashion; remembering that we are admonished by the holy Ghost, to avoid herein all vanity and excess, Eccles. 11. In apparel do not glory at any tyme. For what can be more fond vain; since apparel is but the very badge of our greatest misery, and was ordained only to cover our deformed nakedness, and shame; together with other infirmities contracted by our sin: and therefore to take pride in apparel, is as impertinent, as for a beggar to glory in the base rags, wherewith he covers some foul and loathsome ulcer.  
Yet here it is to be observed; that by this sinful vanity in apparel, is only to be understood the excess therein; either above the condition, or means of the person: for rich attire, or costly ornaments were never unlawful in themselves, but only in their abuse, as is manifest in that renowned judith c. 10. who putting off the garments of her widowhood, washed and anointed her body with sweet oil; she plaited the hair of her head with curiosity, and clothed herself with her garments of joy (which she had accustomed to wear upon solemn festival days) she took rings, bracelets; lilies and earings, and with all her ornaments she adorned herself; to whom our Lord gave also much beauty; because that all this trimming was for no motive of sensuality, but of virtue; and therefore her intention being good, it was rendered grateful to God, and was blessed by him: as was also Queen Ester for her like lawful industry; whereby she gained the good-grace of K. Assuerus, and obtained the preservation of her condemned Nation. c. 5. . Ruth is not blamed, who being unmarried, amde use of sweet oils, and of costly attire, thereby to render herself gracious to Boos, and soon after became his lawful wife. ch. 3. By which examples it sufficiently appears, that rich dress, and costly attire, (being regulated by a good intention) in due circumstance, and without scandal, or prejudice to any, ought nowayes to be condemned; their riotous excess is only to be blamed; that is, when they exceed the quality, and condition of the persons who use them; for all ought not to be equal in attire, but each one according to his several degree: the Prince, the Gentleman, the Magistrate, and the Merchant, the Richman, and the Peasant, all differently adorned, and within the limits of their calling in a decent modesty, both well-beseeming, and distinguishing also their condition from the rest: for rich silks are not for all sorts of people, nor is the rustic leather fit clothing for a King; comely neatness and fitting decency is not to be blamed in any condition whatsoever; but rather much neglect of it deserves reprehension.  
What therefore in this vanity may most be blamable, is the immoderate application, the excess, and great loss of time: which gave occasion to that incomparable worthy of our nation Sr. Tho. More, to say; that many might gain Heaven with half the pains they take in going to Hell. And he once beholding a young Lady very industriously painful in dressing and trimming herself; O Madam (said he) how unjustly will God deal with you, if he give you not Hell, for which you take such extraordinary pains! But for Heaven these people scarce find leisure to entertain one serious good thought; for whilst their whole industry is bend upon that vain outward bravery for the body, their soul is left inwardly naked of its true ornament of virtue: and whlist by that costly attire, they aim at much honour and esteem; they will be but hated of their needy poor servants, and creditors, who greatly suffer for want of their due pay. They will be cursed by the poor, who receive no relief in their pressing necessities; and all other people will but scorn and despise their great and sinful folly, for placing the chief affection of their hart, and their principal employment, upon so unworthy an object, as is this mere outward covering of a poor contemptible carcase, with so much pomp and bravery; which by Augustus Caesar (though but a Pagan) was termed, with much reason; the great stand art of Pride, and the very nest of Luxury.  
To this sinful excess in apparel, is also frequently adjoined an affected vanity, no less savouring of pride; and as worthily to be condemned as the former, in all such as by painting, and black-patching, would endeavour to change; or at least to better the proper handiwork of God: and yet should that divine workman so fix those their best contrived patches, as to remain ever immoveable, they would soon be ashamed to appear with such disguised deformities; and all would then esteem them (as truly they are) but a mere disfiguring of what they so vainly intended to beautify, and amend.  
In stead of all which vain and sinful industry, the virtuous soul may much more happily (by the help of a pure intention) adorn and beautify herself with such ornaments of true virtue, as may render her most grateful in the sight of God; if when putting on her garments, she humbly crave that her soul may be adorned with the true charity of JESUS-CHRIST. If when she makes use of sweet powders; she endeavour to refresh the memory of man's base extraction from dust, and to which he must return. Gen. 3. If when using any perfumes, or sweet oils; she exciten her soul to implore God's grace; that by imitation, she may run after the sweet odour of the blessed virtues of JESUS-CHRIST. Cant. 7. Finally if when beholding herself in a glass; she implore divine grace, to behold the true state of her soul by a due examen of Conscience; and by hearty Contrition to expiate, and to obtain pardon for her sin.  
I conclude this discourse in condemning likewise all inordenate affectation to vain singularity, both in behaviour, and in all other actions; it being a vice no less ungrateful than the rest, and seems yet to relish rather more of the aforesaid vanity, and desire of esteem; whilst we so apparently strive to do more than doth well beseem us; either by overacting, to excel all others; or by imitating an other person out of some vain end, and flattery; like as we read of Aristotle his scholars who affected stuttering, to resemble their Master: and the disciples of Plato went crooked in the back, in imitation of his imperfection. Others by soothing flattery, become no less ridiculous: as were those Court-fauning clawbacks of the heretical Emperor Constantius Copronimus (which surname was given him because he fouled the Font when he was christened; and it well might seem to prognosticate his inclination to all filth, both in body, and mind) who was so delighted in the smell of horsdung, as he would usually be all besmeared with it: and his collogueing Courtiers, to please the Emperor by imitation of that his most nasty fancy, did all strive, who should most bedaube their best apparel with that bestial perfume.  
In fine vanity is the ground of both these errors in Conversation, and true humble, and virtuous simplicity of hart is their cure, and will make their Conversation very grateful both to God and man: whereas affectation, and singularity makes them unpleasing to both.  
Much more might be yet said of our Conversation, concerning both morality, and virtue, which I rather remit to the prudent reflections of a virtuous soul upon occurrant occasions: recommending only to her, that she keep a continual fixed eye in all her chiefest actions upon the two former so frequently mentioned good guides which are best able to regulate them, and to render her Conversation most grateful to God: to wit, Purity of intention, and the memory of God's divine Presence. These two are most sovereign Antidotes against all kind of sin; and have power to make even our meanest actions meritorious of a glorious reward in Heaven. Finally they being steered by these two guiding poles to Eternity; and helped also by that prosperous gale of God's divine grace, you may conceive an humble confidence to sail securely through all the dangerous storms of this mortal life; and at last to arrive at that thrice-happy, and most secure port of eternal Beatitude.  
You have heard what is required for a true Christian Conversation; as also what is laudable, and what worthily to be blamed therein. It now only remains that I propose to you a faithful guide, by whose unerring dictamen (if you shall faithfully regulate your actions) you will be secure from all dangerous error. This needful guide is 〈…〉   

The virtue of Prudence, most necessary for the right regulating a true laudable, and Christian Conversation.  
PRudence is a directing virtue to all our actions; and is no less needful to them, than is the steerne to a ship: yea it gives them their right course, as doth a by as to the bowl, to bring it to the mark. This great virtue of Discretion is so generally necessary, as that all other virtues whatsoever, require to be seasoned with it; yea, and without which, even the best of them would become  and degenerate into vice; as S. Greg. and S. Bernard do both affirm. This is the torch which gives light to the obscurity of our understanding, to the end it decline not from the right path of a just moderation. It is the virtue most proper to Man; and to be destitute thereof, is to fall into the rank of fools, and to be esteemed uncapable of any worthy employment, or office amongst Men: for who are destitute of Discretion, resemble but mere brute & savage creatures; since by reason only we are distinguished from them: and by Discretion (which is the operation thereof) we are known to be rational Men.  
The nature of this virtue consists in keeping a watchful eye over all our actions; and so rightly to regulate them by true Christian justice as to fly sin, and to practise virtue in all we do: for God's glory, and Beatitude being our last and only end; true Prudence requires, that deliberately we do no voluntary act which may be contrary thereunto.  
That great Master of Morality, wise Seneca, gives us this prudent Maxim for our Conversation: that we converse with friends, as if one day they were to be our Enemies. And with our Enemies, as if they were assuredly to prove our loving Friends: for Man's mind is unconstant (saith job. c. 14.) and what it hates to day, it may love to morrow: and therefore, as in our disaffection we must be very wary, neither to say, or do, what upon future friendship might cause us confusion: so likewise we must be as prudently circumspect in our love, and forbear to communicate in time of friendship, what by after disaffection might cause us to repent. In fine true Prudence requires that we so converse with all, as that we avoid the danger of all reproach, and confusion from either friend or foe: for this is a heigh point of true Prudence in so corrupted an Age, and wherein friendship is so fickle, and very hard to be found amongst all sorts of men.  
Many good dictamen of true Christian Prudence for a virtuous Conversation might her be inserted; but brevity obliges me to conclude them in this one, for all the rest: that our Conversation ever tend with a pure Intention to the glory of God, to the edification of our neighbour, and to the profit of our own souls; in a holy conversation, and Godliness (saith S. Peter) and that it be in Heaven (saith S. Paul. Phillip 3.) yet so to be tempered with Prudence, as that we carefully avoid all tedious importunity; which may be done by a pleasant, & cheerful glancing now and then towards devotion, as fit occasion may be offered; and takeing opportunity from the great variety, and different ends, and operations of these mortal creatures; we may sweetly raise our hearts to gratitude, and admiration of the eternal Creator both of them and us. By this means, God in all things will be honoured, as S. Peter commands; and we shall imitate the industrious Bee, which out of all sorts of flowers extracts that most pure sweet honey for her provision; whereby she afterwards subsists, as also doth a religious soul upon the happy grace of God, which is gained by the practice of those several acts of virtue; and is the happy price whereby to purchase glory in Eternity.  
You have seen what is required for a true virtuous and Christian Conversation; as also what ought to be avoided therein. It only remains, for the final accomplishment of this Rule, as also for a further help to a virtuous soul, desirous to put in practice what is required therein, that I here finally show   

What matter, or subject may be best: for entertaining this virtuous Conversation, and holy discourse?  
FIrst concerning the matter in general for our Conversation, no immodest nor unseemly words must fall from our mouth (as the Apostle admonisheth: Eph. 4.) our discourse must be good; and profitable to the hearers, nor must any uncleanness be so much as named (as becomes Saints) nor foolish talk, or scurrility, etc. Ephes. 3.  
2. Our discourse must be answerable both to persons, time, and place; and aught in all occasions to be good, or at least indifferent; that by a good intention, it may be rectified, and made grateful to God.  
3. It must be also suitable to the end of our present Conversation: for it would be great imprudence to make preaching discourses in time for civil recreation. S. Luis, and S. Charles Borromeus would permit no studious or serious discourse immediately after meals; it being then a time to give some relaxation to the mind by innocent, and cheerful pastime or talk; and to do otherwise is to mistake the very end of all honest recreation; wherein familiar & dialoguelike discourse is only proper; and all earnest disputes, or over serious conferences are very unseasonable in that occasion.  
This being first observed concerning our conversation in general; we may now descend to particulars: & since it is most manifest that Conversation should tend to perfection, and to the edification both of ourselves and others; we ought to frame all our discourse to that end.  
To comply with this obligation, we shall find ample subject in the lives of Saints; for they being happily arrived at that secure Port to which we tend; it behoves us to follow their steps, as most secure guides; and diligently to inform ourselves of the manner of their conversation, and to make it the model of ours. Frequenting good sermons, and spiritual lecture will likewise afford plentiful matter to a virtuous soul, both for pious, and profitable Conversation. God's various, and wondrous works both in Heaven and Earth (for the use of ungrateful Man) may also administer very ample and full scope at all times and occasions to admire, and to discourse of his great power and goodness. Other considerations may be; the innumerable miseries incident to the frail nature of Man: the shortness of his life, and the great incertainty of the same. The two different Eternity's which depend upon this present fickle, and so very doubtful a moment. What pain and punishment shall follow an ill life, and what joy and reward is reserved for the Just. The negligence amongst the most part of Christians to frame their lives according to God's commandments; & the little provision they make for Eternity, though that be the one only, and necessary thing to which we ought to attend; and which so particularly is recommended unto us all, by JESUS-CHRIST, in the person of S. Mary Magdalen; Luke. 10. The vanity, and folly of seekeing with so vehement an application the honours, wealth, and deceitful pleasures of this world; for the most unworthy pourchase whereof, many employ their whole time, thoughts, and industry. The great hazard and pains to which Soldiers, Merchants, Courtiers, and all worldlings expose themselves, for obtaining these vain, and poor unworthy transitory things. The great beauty and pleasure of virtue, and the only true solid worth and happiness which is to be found in the practice thereof. The great deceitfulness, and misery in serving vice, or our disordenate appetites, and unruly passions. The means how to attain to virtue; and how to avoid vice. The Devil's great malice, and diligence to draw us to our eternal misery; and our good Angel's care, and continual help to assist us towards our endless Bliss. What, and how many sovereign means are provided us by God, whereby to obtain that our final happiness, which we so shamefully neglect, and most sinfully abuse.  
Now from these so many several heads (or the like) we may easily gather sufficient matter of good discourse, which God will not fail to suggest to a willing soul desirous of his glory, and her own eternal good: Yea all our Conversation may be rendered both pious meritorious and very profitable, nor can we want convincing arguments hereby to bless, & to adore the infinite goodness and great mercy of God; as also to condemn our own ingratitude, and sinful rebellion against so souneraigne a Lord, and most loving Redeemer.  
Hitherto concerning Rules, whereby to regulate the actions of our life. I must now finally conclude with one more, which may dispose us to a happy death. This I shall (by God's holy grace) endeavour to perform, by what shall here be said in    

THE SEVENTH RULE. Showing the great necessity to prepare ourselves for death in time of health: with a profitable Exercise, by way of a spiritual Retreat, serving for that end.  
THIS is a point so mainly importing us, as but to fail therein, would frustrate all our former pains. And therefore to prevent the danger of so great an evil; the best expedient which I can recommend to you; is a careful observance of these former Rules; it being manifest, that the most assured way to die well, is to live well; yea the one is but the Echo 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: o let me die the death of the Just, and be may end like unto theirs. Numb. 23. But they ought rather to say: o let me live the life of the Just that my end maybe like unto theirs. He liveth well who spends his life in learning to die well; & who learns not this is truly ignorant, though for all the rest, he be as wise as Plato, or as learned as was Aristotle; who upon the point to die, cried out: I entered into this world in poverty; I lived therein with misery, and finally, I die in ignorance, of that (he meant) which most imported him to know; for he had not learned the art of dying well; wherein the only true wisdom, and knowledge doth consist.  
This happy, and most needful Art is best learned, by dying first in mind to the world, before we can live rightly to God; yea we must die very often in mind, to die once truly well.  
This was the practice of holy S. Augustin, when he said: let me die, to the end I may not die; he means, that by often conceiving himself as a dying man, to make familiar, by frequent practice in the time of health, the exercises of those necessary acts which are to be used at the time of our death: for who learns not in time of health to practise the holy acts of virtue, and to resist the temptations most incident in that dangerous extremity; how shall he do it well at his death; when the battle will be more furious, and he much weaker to resist; yea by pain and other impediments, in time of sickness (and chiefly when near to our end) we are many ways hindered from performing the duty which we then ought to render unto God. And therefore it greatly imports us, so to practise them in time of health; as if we were then actually at the very 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 practice of those acts much more easy to us at the time of our death.  
This holy Exercise may best be made by way of these eight ensuing Meditations; which you may take for the subject of a spiritual Retreat, for so many days: or for half the time; as occasion, and your spiritual Director shall best advice you. And for the method of your Meditations, you may use the same which I formerly mentioned in B Sales. Part. 2. chap. 2. in his Introduction to a devout life. The substance of this exercise, I have collected partly out of the R. F. end a Missionary Priest; and a most pious Author: the which I earnestly (yet once again) recommend, and very heartily exhort you to make use thereof, once a year (at the least) And if your occasions will so permit, no time is more proper for it, than the holy week.  

The first Meditation.  

Of submission, and Conformity to God's divine will, concerning our death.  
The Preparation. 1. Place your self in the Presence of God. 2. Beseech him to inspire you with his grace. 3. And (which serves as a general advice for this, and all the ensueing Meditations) you must endeavour so to behave yourself therein, as if they were to be your last. And therefore labour to procure such interior affections in your soul, as aught to be wished, were you assured to die that present day.   

Considerations.  
FIrst here consider yourself as present before your Sovereign judge, pronouncing that just 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 return. 2. With what infinite love, and profound humility, JESUS-CHRIST (that innocent, and immaculate lamb) did accept from wicked Pilate that cruel sentence of a reproachful death upon the Cross; thereby to satisfy the justice of his Eternal Father for our offences.  
In due honour and homage whereunto we must cheerfully submit ourselves to the just sentence of death; acknowledging that our grievous sins most justly deserves it.   

Affections, and Resolutions.  
O Divine and loving Iesv; who being the source and fountain of all true life; yet didst-vouchsafe to die so painful a death for me! in humble and grateful acknowledgement thereof, I accept from this instant with a willing heart, that suffering state, which thy divine will hath ordained me, in adoration of thy sacred sufferings: as also in honour and union of that thy naked poverty, and being so forsaken upon the Cross; I here now render myself to what want, or misery soever thy heavenly justice, and holy pleasure hast ordained for me, be it by persecution, by calumny, scorn, confusion, or by any other injury, or sufferance from any creature whatsoever: all which I humbly accept in expiation of my sin; & yield myself most willingly to suffer all pains and infirmities, by thy divine will allotted me; my agonies, and death itself. All which, and what else soever they be, I accept thereof in honour, union, and adoration of thy most dolorous death, and cruel torments, for which the Prophet Esa. so justly hath called thee, a Man of sorrows. cap. 53. and I most entirely submit myself to die in true conformity to thy holy will; be it without the comfort of my friends, or senses; that I die this year, or this day; this hour, or moment; where, or in what manner thy divine Providence shall ordain; vouchsafe but o Lord, that my desire may ever be: thy will be done, and that my heart accompany it with true contrition, and perseverance in thy grace. This grant me dear JESV, for thy bitter Passion sake, and then let death assault me in bed, or in the field: by linger pain, or by sudden accident; be it natural, or violent, honourable, orignominious: be it but thy blessed pleasure, and welcome: yea Father, for so hath it well pleased thee: Luke. 10.  
Grant Lord JESV, I beseech thee, that as thou vouchsafest to die for the love of me, so I may both live, and die purely for the love of thee; and that neither living, nor dying, I may ever any more offend thee. But that finally I may breathe fourth my soul in cheerful conformity to that most holy obedience, wherewith thou didst render thy blessed spirit upon the Cross into thy Father's hands.  
O glorious Trinity, I wholly abandon myself unto thy heavenly will; vouchsafe to dispose of me both in time, and Eternity to thy own greater honour and glory.   

The Conclusion  
1. Give God thanks for the good resolutions, and affections which he hath given you. 2. Crave his grace to put them in execution. 3. Implore the assistance of the Blessed Virgin, and holy Saints. Pater. Aue. Credo.    

The second Meditation.  

About making our last will, and Testament.  
Preparation. 1. Place yourself in God's divine Presence. 2. Beseech him to inspire you 3. Conceive your soweraine judge, as thus calling upon you: render an account of thy Baylifship: Luke 16.   

Consideration.  
A Will, or Testament, is only a protestation of justice, by which is given to every one their due. The body, to the earth and worms: debts unto creditors: the inheritance to lawful heirs: our alms to the poor; and our soul unto God; to whom we being to render a most strict account for the use of all the Talents which he hath lent us, to be employed for the increase of his glory; as also for every moment of our life; and for each thought, word, and deed therein: O what a folly, and madness is it, to differ this important reckoning to the last day of our life; when the pain of our sickness; the fear of this account, the weakness of our senses, & other powers, and finally the great importunity of many, then ordinarily about private interests, will hardly permit us to do any thing as we ought, either for the glory of God, or for our own souls good, nor yet to our friend's satisfaction: but frequently with such confusion, and so very unperfectly; as we leave thereby occasion for quarrels, and very much strife, causing breach of charity amongst our nearest friends, when we are dead, and no small prejudice also to our souls.  
To prevent all which great evils I conceive it a good expedient, that we in time of health make use sometimes of this good Exercise, that in rendering thereby familiar these holy Affections of a spiritual Testament; we may be inspired also how to dispose a forehand in good time, of our temporal trust, according to true justice, and piety.   

Affections, and Resolutions.  
Dear JESV, who in thy last Testament gavest all entirely to me, dying poor and naked upon the Cross for my Redemption; without reserving what might have covered thy naked, & wounded body: yea all, and to the very last drop of thy most precious blood. In humble gratitude whereof; I here bequeath to thee my life, my death, my body, my soul, and all the powers and operations of them both. And as the chiefest legacy which thou bequeathed'st to thy Apostles, was that new Commandment of mutual love. john. 11.34 In honour, and homage of which, I here humbly crave thy grace to fortify me in that holy virtue of Charity; whereby I most cordially embrace, (in union of that thy most loving Commandment) all against whomsoever my corrupt nature may, or ever hath conceived any aversion.  
And as upon the Cross, thou there didst recommend thy sacred Mother unto thy beloved Apostle; john. 19 &, in him, us all unto her: so I here, Lord Iesv, now recommend most humbly unto thee, all the necessities of thy dear Spouse, our holy Mother, the Cath. Church; & of all my dearest friends, and greatest enemies; to assist and protect them in all their necessities, both of body and soul: and to bring us all finally to that eternal Bliss, there to praise, to love, & to glorify thee for ever.  
This Lord JESV, is my present will and Testament; which I here willingly sign both with my heart, and hand. Vouchsafe thou to strengthen, and confirm the same, by putting to it the seal of thy heavenly grace; that no sinful malice may ever change this holy resolution.   

Conclusion.  
1. Thank God for your good. Affections, and Resolutions. 2 Implore his grace to make good use of them. 3. Crave Pardon for your negligence in Prayer. Pater. Aue. Credo.    

The third Meditation.  

Of Confession, and Satisfaction which we ought to make to God for our sins.  
Preparation. 1. Place yourself in the presence of God. 2. Beseech him to inspire you. 3. Conceive yourself as a guilty criminel before your just and Sovereign judge.   

Considerations.  
FIrst calling to mind God's innumerable benefits, and rendering him humble thanks for the same: it is fitting in the next place to acknowledge our many grievous offences; and (craving most humbly Gods divine pardon) to resolve upon due satisfaction for them. And to this end, it is very requisite to make a good Confession; and that with more than ordinary diligence; and with as careful preparation, as if it were to be our last: conceiving ourselves, as if in the case of K. Ezechias, when God sent the Prophet Esaie to warn him to prepare for death: who presently thereupon be thought himself for the state of his Conscience; and as one awakened at that message of death, he said: I will recount to thee all my years, in the bitterness of my soul. isaiah. 38. Do you now the like, and prepare yourself by true repentance for your offences past, with a firm purpose to amend: resolving to make restitution (if cause require it) as also to depose all ill will and enmity; to put away all imminent danger of mortal sin. And finally stir up your heart to true fervent devotion, by these enfuing affections, and resolutions, or the like.   

Affections, and Resolutions.  
THou hast created me, o God, to love and serve thee, who are most worthy of all service and love. My obligation to thee is infinite; and yet how often, and how grievously have I offended thee, by thought, word, and deed; by my corporal senses, and by all the powers of my sinful soul: yea by the abuse of those very creatures, which thou so carefully hast ordained for my use!  
Ah how enormous is my ingratitude, and infidelity! O my most dear Redeemer JESV; I cast all these my detestable sins into that immense Ocean of mercy, still flowing from thy most precious blood: purify me thereby, o Lord, and confirm my present resolution, rather to die, then by the like, to offend thee any more.  
O that my heart could melt into true sorrow, & grief, for my detestable sin; and into tears of blood to wash away my heinous crimes? What can I do great God in reparation of so infinite a wrong, but only to offer unto thee that inexhaustible treasure of the sacred Passion of thy divine Son JESUS; which I here presentto the glorious Trinity in satisfaction, and expiation of all my sins committed from the instant of my first use of reason, until this present tyme. In union of which dear ransom, I here entirely now give myself to thee; I accept, and most willingly embrace all the pains, both in body, and soul which thou hast allotted me, either for this world, or the next. Admit thereof, sweet Lord I beseech thee and of this my present resolution.   

The Conclusion.  
1. Thank God for your good Affections, and Resolutions. 2. Crave grace to put them in execution. 3. Beg humbly pardon for all negligence, or irreverence in your prayer. Pater. Aue. Credo.    

The fourth Meditation.  

Of the holy Communion.  
Preparation. 1. Place yourself in the presence of God. 2. Beseech him to inspire you. 3. Endeavour by internal fervent Acts of Faith, Hope, Charity, and of other virtues, to prepare your nuptial garment, as an invited guest to the solemn feast of the great King of Heaven and Earth.   

Considerations.  
THe holy Communion being a sovereign means, whereby we prepare ourselves to a happy death: it will be requisite to take one day in this Exercise to dispose ourselves with all due preparation and devotion to this holy action; and that with as much care and diligence, as if it were to be our last, and at the dreadful hour 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, endeavour to produce some fervent ejaculations from your heart, of thanksgiving and love accompaniing them also with these ensuing acts, or the like.   

Acts of Oblation.  
I Most humbly offer unto thee, dear JESV, this holy Communion, as if my last, in thanksgiving for all the effects of thy divine love; and in particular, for that thy great Charity in giving thy life, that I might live eternally.  
Secondly in satisfaction for the dishonour which hath been done by all the sin committed from the beginning of the world, & which shall be till the end.  
Thirdly I entirely resign myself to thee, my dear Redeemer, in thankful gratitude, for having given thus thyself to me, by this ineffable manner in the most blessed Sacrament. I most humbly crave thy powerful intercession, o immaculate Virgin mother, and glorious Queen of Heaven. Intercede also for me, o ye beloved Apostles of JESUS, O happy Magdalen, S. Marry of Egypt, and all ye glorious Saints; that I may partake of your humility, fervour, and love, where with ye happily performed your last Communion of this celestial food. Vouchsafe good Lord, that being united now to thee by grace; I may never more be separated from thee by any mortal sin.   

Conclusion.  
1. Thank God for your good Affections. 2. Crave grace to make good use of them. 3. Beg humbly pardon for all your negligence in Prayer. Pater. Aue. Credo.    

The fifth Meditation.  

Of the Sacrament of Extreme-Vnction.  
Preparation. First place yourself in God's divine presence. 2. Beseech him to inspire you with his grace. 3. Conceive your soul, and body now upon the point of separation; and all worldly concernements at an end.   

Consideration.  
BEcause we are not certain of being in capacity to apply ourselves to God, when this Sacrament shall be given us; therefore it is very expedient here to design one part of this exercise, whereby to render him that duty, which we should then be obleiged to do. And by this means to prepare also ourselves aforehand, to make good use of this Sacrament, by the practice of these following acts.   

Affections and holy Acts of thanksgiving, and adoration.  
O Loving JESV, I adore thee as the Author and institutor of this holy Sacrament, and as the living source of all the grace therein contained; and in all the other Sacraments, which thou hast purchased for us, by the effusion of thy own most precious blood; and thereby hast merited all the happy effects of grace received by ungrateful Man. Grant me, o merciful Lord, the gracious favour, to receive this needful Sacrament at the end of my life: or in case I be deprived thereof, that my soul may then receive, by thy favourable goodness, the grace which it should have had by this holy help of Extreme Unction.  
Lord JESV, who a little before thy bitter death, vouchsafed to receive that grateful unction from holy Magdalen; as also by joseph, and Nicodemus, when they laid thy sacred body in the Sepulchre; grant that I receiving this holy Sacrament, and my last unction, in honour and union of those acceptable unctions; I may receive the divine unction of the holy Ghost in that measure of heavenly grace, as shall be needful for my soul, in the last dreadful hour of my death.  
Endue me dear Lord with all ●●tt dispositions for the fruitful receiving of this Sacrament: and work in me, I beseech thee, those happy effects of grace, there signified by the exterior ceremonies thereof. Behold me prostrate at thy feet, & before all thy celestial Citizens, humbly confessing the sins of my whole life; and craving pardon with a repentant heart; wherewith I offer here to thee in sacrifice, all my corporal senses, together with the spiritual powers of my soul. Anoint me sweet JESV with the holy, and sacred oil of thy divine grace and mercy: Accept in satisfaction I beseech thee, that blessed use which thy sacred humanity, thy immaculate Mother, and all thy other thrice happy Saints have made of all their said senses, and powers, in stead of my ill use of them: and grant me thy grace hereafter to use them to thy greater honour and glory.   

Conclusion.  
1. Thank God for your good Affections, and Resolutions 2. Implore his grace to put them in practice. 3. Crave pardon for your negligence in prayer. Pater. Aue. Credo.    

The sixth Meditation.  

Of our agony, and hour of death.  
Preparation. 1. Place yourself in the presence of God. 2. Beseech him to inspire you with his grace. 3. Conceive yourself now speechless, ready to expire; and upon the very point of separation from all worldly designs, possessions. and friends for ever; immediately to appear at God's dreadful judgement to give a most exact account of all the thoughts, words, and deeds of your whole life. And thereupon to receive your final doom to an endless Bliss, or misery.   

Considerations.  
1. COnsider how different are the thoughts of a dying Man, from those which he hath usually in time of health: and make a firm resolution to begin thence forward to do that presently, which certainly you shall then wish to have done.  
2. Consider this day, as if the last of your life; and therefore labour to behave yourself with diligence and devotion, to negotiate therein your eternal salvation. And for this effect, you ought to apply all your thoughts, and endeavours of this day, to contemplate, and adore JESUS-CHRIT, as if in the last day, of his life in this world: and to do all your actions therein, with the like disposition, and intention (the best you can) wherewith he accomplished his last actions whilst he remained here upon Earth. Beseech him to endue you with some proportion of the affections, and dispositions required to die in that spirit of divine love, of Patience, Charity, Humility, and Conformity, wherewith he rendered up his blessed soul into the hands of his heavenly Father upon the Cross.   

Affections, and Resolutions.  
LOrd JESV, I adore there in that very article of thy bitter death and agony; in union whereof, together with that holy agony of thy dear 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 may be blest and sanctified by this my true desire, and good intention of union unto thine, and theirs; and that my life be sacrificed in those sacred flames of divine love, wherein they have so happily ended theirs.  
O immaculate Virgin Mother, O thou beloved disciple of our Lord; and thou, o happy and repentant Magdalen; ye who had that special honour to accompany my Lord JESUS at his dolorous death; and there to assist at the foot of the Cross, whilst thereupon he paid the dear ransom of our Redemption; vouchsafe ye also to assist me by your powerful intercession, in that last passage to my Eternity.  
It would be also very expedient this day to read the Passion of JESUS-CHRIST; and the 17. chapter of S. john; which contains the last words, and the prayers of JESUS-CHRIST before he came to the Cross: as also to read the prayers of the Church for an agonizing soul: for they are very pious and efficacious. Nor do we know, whether at the day of our death we shall be able to make use of any such preparation: let us therefore so read them now, as we ought to read 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 final instant of my mortal life to the honour of that sanctified moment wherein thou didst expire upon the Cross, and that my last breath may yield fourth a fervent act of divine and pure love of thee, which may persevere with my soul eternally.  
This is, sweet Iesv, my true hearty desire, and firm resolution: confirm, and so strengthen it, I beseech thee, in holy grace; as that by final perseverance, I may perform it to thy glory, and my own eternal felicity.   

Conclusion.  
1. Thank God for your good affections, and Resolutions. 2. Crave grace to put them in execution. Beseech him to pardon your negligence in prayer. Pater. Aue. Credo.    

The seaventh Meditation.  

Of our particular judgement, at the hour of death.  
Preparation. 1. Place yourself in the presence of God. 2. Beseech him to inspire you with his grace. 3. Reflect upon that joyful sentence: come ye blessed etc. And upon the excessive horror of that other: Go ye cursed etc. and prepare yourself in time, by a good life, to avoid the same.   

Considerations.  
1. We must consider ourselves now, as at the point of death; and jesus-christ, as if appearing to us in quality of our sovereign judge, come to pronounce our final sentence, to an eternal life, or death, without all further appeal. Let us yield to him, in quality thereof, all honour and homage; labouring by true love, & repentance to renderhim propitious tous, against that dreadful hour: that hour, after which no moment more of time will ever be given us: that deciding hour, which will determine us to joy or misery for all Eternity. O let us therefore entertain our most serious thoughts, affections, and resolutions hereupon, whilst that both time, and mercy is afforded for the same.  
2. Consider the immaculate lamb, the Saint of Saints, and essential sanctity itself, JESUS-CHRIST infinitely far from all blemish of sin & yet laid prostrate in a bloody agony before his heavenly Father in the garden: & soon after at Pilat's feet; there charged withal the sins of the world, become the voluntary surety, and the accepted caution for all sinners whatsoever. And therefore it was; that the eternal Father did so severely exercise his divine, and rigid justice upon that sacred Humanity, and made it to undergo the judgement which was due to wicked Man: permitting his most innocent and beloved son to be condemned to that reproachful death upon the Cross. Which judgement he accepted with most perfect submission to his heavenly Father; and ardent love to Man.  
In honour, union, and adoration whereof; here prostrate yourself, as at the feet of JESUS-CHRIST; and there acknowledge, & adore him as the sovereign judge, both of Men and Angels without appeal. Raise up your soul to true love, and gratitude, by these ensueing Affections, or the like.   

Affections, and Resolutions.  
O Divine JESV, I honour thee in this thy particular coming to judge me at the article of my death. And I here adore what thy eternal decree shall there dispose of me. Enlighten me, I beseech thee, that I may so discover the enormity of my sins; as I may behold them now in the selfsame manner, as they would appear to me at the hour of my death: to the end I may by true repentance, and satisfaction, make here my happy peace, before I fall into the final zeal of thy dreadful justice; when all time will be passed for any favour, or mercy.  
I therefore now, detest from my very hart, and renounce for ever all my finfull offences: and at the sacred feet of thy divine mercy I resolve most willingly to accept what punishment soever thy justice shall ordain me; nor can I hope for any other means whereby to expiate my grievous sin, but merely by thy mercy, and merits of thy most precious blood.  
O merciful Redeemer, who didst for my sake permit thyself to be led bound, and in all disgraceful manner, to that profane tribunal of Pilate; and there with all malice and scorn to be presented, and judged before him; thou being thyself the supreme and sovereign judge, both of the living & dead. Grant, I beseech thee, that all those indignities suffered for the love of man (obtaining pardon for my sins) may graciously preserve me from that unhappy number, who shall neither love, nor praise thee during their cursed Eternity. And though most unworthy I be of this blessed effect of thy great mercy; yet, behold o God our Protector, and look upon the face of thy Christ. Psal. 83. thy divine and only begotten Son, ● eternal Father, being adjudged to that dolorous death for my offence, may beg my pardon; and thereupon is grounded all my hope and humble confidence.  
O Mother of mercy, and faithful advocate of all who crave thy powerful intercession, sacred Virgin, and Mother of God. O all ye blessed Angels, and Saints of Paradise, vouchsafe ye to intercede for me unto the most glorious Trinity, and offer up, I beseech ye, your holy sufferings for his sake, in part of satisfaction for my sin: & pray ye for me, that he dealenot with me according to the rigour of his justice; but rather answerably to the multitude of his infinite mercy; to the end that I may love, and praise him with you all, world without end.   

Conclusion.  
1. Thank God for your good Affections, and Resolutions. 2. Crave 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 burial.  
Preparation. 1. Place yourself in the presence of God. 2. Beseech him to inspire you with his grace. 3. Conceive now your soul, and body separated. The first to appear before God's dreadful Tribunal, to render him a most rigid account. The second now laid in the grave, to be food for worms; and being reduced to most loathsome putrefaction; must there return to its first extraction, earth, and ashes.   

Consideration.  
COnsider, that as our blessed Saviour JESUS hath pleased to pass through all the several states of human mortality; thereby to honour his eternal Father in them all, and to sanctify them particularly for our greater good: so likewise we ought to honour this our most loving Redeemer, in all the states wherein we have been, or shall hereafter be.  
And therefore having now adored him, as in the last instant of our life; by dedicating it as a sacrifice to his honour & glory: it now follows that we honour & adore him also in the state of our death wherein he himself remained for three day's space, all which may be done, as followeth by these   

Affections, and Resolutions.  
O JESV eternal life, and the original source from whom all life doth spring: from whence proceeds it, that I thus behold thee brought under the dark shadow of death, by that dolorous separation of thy divine body, and soul: and thereby also separated from thy most sacred mother from thy dear Apostles, Disciples, and all thy beloved friends: and this (on their parts also) with the greatest, & most sensible grief to be imagined.  
O divine and dear Lord; I adore, praise, and glorify thee herein. I offer to thee all, the honour which in this state hath been rendered to thee by thy blessed Mother, by the penitent Magdalen, by all thy holy Apostles, Saints, & Angels; and by all, which thy whole Church, both militant and triumphant doth, and shall ever render to thee for this thy infinitt love, and most profound humility. In union of which blessed company, and in true honour and homage to thy said sorrowful separation; I likewise offer, (most loving JESV) to thee, that state, whereby one day I must by death be also separated both from friends and kindred, & from all that, which in this world can aniewise be dear to me.  
O JESV, in adoration of thy sacred death, & separation of thy body & soul; I make thee now a most willing sacrifice of mine. I offer also unto thee my burial in honour of thy three days lying buried in the monument: in due adoration whereof, I here most cheerfully bequeath my body to the earth, there to give worms their due; &, it being reduced into dust; I desire that each several grain thereof may be as a tongue, and voice to praise, & glorify continually thy holy burial, with all the other blessed Mysteries of our Redemption; that so with thy kingly Prophet I might perpetually sing: all my bones shall say; Lord, who is like to thee? Psal. 34.  
Most merciful, and loving Lord; destroy utterly in me I beseech thee, that cursed life of the old Man, all wicked sin. Make me to die perfectly to the world, to myself, and to all whatsoever is not thee. Mortify so my eyes, my ears, my tongue, my hands, my feet, my hart, and all the powers both of my body & soul: that I may no more see, nor understand, nor speak, nor do, nor love, nor think, nor will; nor use any other faculty, corporal or spiritual of my body or soul, but according to thy holy will. Grant I may so die to myself; as that my life may be hid with CHRIST in God. Colos. 3. O hide, and bury my tepidity and indevotion in the fervour of thy divine love; and all my other vices and imperfections, in thy perfections and virtues: that as the earth consumeth the corruption of the body; so may the sinful imperfections of my soul, be consumed by the operations of thy heavenly grace in me.  
O most pure Virgin, and beloved Mother of my Lord JESUS-CHRIST, vouchsafe me thy powerful intercession, I beseech thee, that by my death and burial, I may render due honour and homage to that his dolorous death, which did so deeply pierce thy tender hart; and also to that doleful state in the grave, which kept both thee, and all his dearest friends in three sad mourning days for his bewailed absence. O holy Angel, my faithful Guardian. Blessed S. joseph. S.N. and all ye glorious Saints, and Angels of Heaven, pray ye to God for me, that I be strenghtned by his holy grace to comply with all my present good purposes and desires of doing well. Obtain ye for me, by your powerful intercession, that I may so serve, love, and obey him in this life; as that I may enjoy praise and glorify him with you for all Eternity in the other.   

Conclusion.  
1. Thank God for your affections and Resolutions. 2. Crave grace to put them in execution. 3. Beseech him to pardon your negligence in prayer. Pater. Aue. Credo.  
You have seen now the order of this needful preparation in health, whereby to dispose your soul to a happy death. The reasons alleged convince its much conducing to that main point whereon depends Eternity. The profit of which anticipating Exercise was experienced by S. Gertrude: who testifies to us, that she having once practised it, our blessed Saviour himself assured her, that her devotion therein, was so very pleasing unto him; as he even then did presently accept thereof for the hour of her death, as she desired.  
It therefore now only remains (Christian, and dear Cath. reader) that I conclude, exhorting you to make good use of this important Exercise, (as also of all the former Rules) which though I doubt not but by your devout perusal, will produce very pious affections and laudable resolutions in your soul: yet you must be very careful not to rest only in them: they being but merely helps and dispositions unto the true end, and fruit of holy prayer, which is the accomplishment of the will of God, by mortifiing for his sake, our unruly passions, and disordered affections, whereby our stubborn Will is made pliable to virtue. And as the iron, first softened by fire, becomes so yielding to the workman's hammer, as it may easily be fashioned to what form he desires: so I do much confide, that this little treatise will prove a furnace of holy devotion, so to inflame your hart with the fervour of true piety; as you will find it very pliable to put in execution, those holy Affections, and good purposes of your former devotion; wherein consists the very perfection of all good prayer.  
And to the end that you may reap in much more abundance this the happiest treasure of true Christian sanctity; I cannot omit here finally to exhort you; that when you desire (and fit opportunity shall invite you) to make a spiritual exercise upon these Meditations of a preparation to death: that then, after your devotions upon each several Meditation, you also write down your Resolutions, and best affections which moved you to such resolutions, as you conceive most fitting to be observed for your future life and Conversation. And having done the like in every Meditation, throughout the whole time of that your spiritual Retreat; I then again as earnestly once more exhort you, to draw from thence a prefixed Rule, which may serve you as a constant set order for all your actions; and as a distribution also for your time, as may best agree to your condition, and present occasions. All which you having with freedom and confidence communicated to your ghostly Father, and had his advice and approbation for your more securely proceeding with true prudence & virtue therein: I would then wish you to observe it, as your Rule, with all convenient punctuality.  
And what now last I desire of you, is, that you please to accept in good part this my ill polished work, drawn from some notes upon former observations, as they then conduced to my own practice upon several occasions. Your virtue, I hope, will make much better use of them, than I have done, because the fault was mine, and not the Rule; which being right, it cannot fail. And if such as use it, shall draw but the line of their Conversation thereby, it must needs be right, both in the sight of God, and Man.  
Finally my proposing this Rule to you, may prove I hope, not void of my own proper interest; whilst by renewing my former reflections with some more seriousness for your sake; a better impression may be made in my own soul, to live myself hereafter with more conformity to these holy Rules, which I here propose to you: and whereby (if we shall but truly regulate our future lives and actions) we may humbly confide (Gods holy grace assisting us) that they will rightly direct us through the perilous labyrinth of this mortal life, unto the secure port of Eternal Felicity. For which, I once more, beg heartily your prayers; and thereupon conclude with what blessed S. james the Apostle recommendeth unto us. c. 5. that we pray one for an other; to the end we may be saved: through the blessed merits of his most dear Son JESUS; and by the grace of the holy Ghost. Which God of his infinite mercy grant.     
FINIS.  
januier 10. Anno Domini 1659.   

Praised, and for ever glorified be the most sacred Trinity.  
Courteous Reader, these devotions not being permitted to be printed at home; no diligence in the Corrector was able to avoid the many faults which the Printer (not understanding our language) must needs be very subject to commit. His ignorance deserveth pardon; and my pains your prayers; which I do heartily crave; submitting entirely all the rest to the correction of the holy Cath. Church: and desire you to amend by these following corrections of the principal faults, what you find most amiss in the book.  

Errors in the Print.  
p 20. l. 25 Christians cor, Christian Pa. 97. li. 16. sell cor. selves pa. 111. l. 22. him cor. them pa. 130. li. 10. woe cor. no pa. 131. li. 1. leasing cor. pleasing pa. 135. li. 26. hat cor. that pa. 141. li. 26. is cour. it pa. 157. li. 25. and without cor. and as pa. 189. li. 25 light cor. right pa. 194. li. 2. or cor. for pa. 201. li. 2. it cor. it's pa. 204. li. 14. saying cor. laying. pa. 212 li. 23. ccessary cor. accessary pa. 251. li. 26. orme c. inform pa. 261. li. 18. themc. then p. 275. li. 26. biection c. objection pa. 295. li. 11. which cour. to which pa. 358. li. 2. treasures cor. creatures pa. 374. li. 4. careful cor. carefully pa. 382. li. 25. fleckes cor. flocks pa. 384. li. 26. aae cor. are pa. 400. li. 15. hereby cour. thereby.    

APPROBATION.  
We underwritten Doctors of Divinity of the university of Paris, do certify, that having read over this pious treatise, entitled, Christian Rules, proposed to a virtuous soul aspiring to holy Perfection etc. written by W.C. we have not only found, that all things therein contained, are consonant, and conform to the Divine Faith, and Belief of the Cathol. Church: but also we hope that it will very much contribute to the great advantage of Christian Piety, and edification of such devout, and religious souls, as shall read, and practise it. In witness whereof we have here unto subscribed our names, at Paris this 9 of December. 1655.  


H. HOLDEN.  
E. TIREL.