A Morning Exercice, on Sunday.

CALL to mind this sentence: Haec dies quam fecit Dominus, exultemus & laetemur in eâ. This is the day that our lord hath made let us rejoyce and be glad in it. Remember your duty and obligation unto Almighty God, being carefull to spend the day wholly in his service and prayse, and particularly this day honour the most Blessed Trinity, thanking those three divi­ne Persons for the benefit of our Creation, and for all others bestowed either upon your self, or any other in the behalfe of man.

On Munday Morning.

CAll to mind this sentence. Surge, eur jaces pronus in terram. Arise, why lyest thou gro­veling on the ground. Remember your banish­ment and punishment or suffering of being de­prived of the presence of Almighty God, and the company of the Angels, and pray that after your death you may be united unto them offe­ring this day to honour them, but especially your good Angel, beseeching him and all the others to pray for the state of the Holy Church and that we may so use this our warfare that af­ter death we may reign with them in all eter­nity.

Tuesday Morning.

CAll to mind this sentence. Surge qui dormis, & exurge à mortuis, & illuminabit te Christus. Arise thou that sleepest with the sleep of death and Christ will illuminate thee. Remember that Christ and his holy Ghospell are the lights of the Church, and endeavour you to follow the same better then you have hitherto done: offe­ring this day to honour the holy Apostles, Pa­triarks and Prophets, beseeching them to pray for the conversion of all Heathens, Infidells, and for all those that are out of the Catholick faith, particulerly in England.

Wensday Morning.

CAll to mind this sentence: Surge & comede, grandis tibi restat via. Arise and eate, thou hast yet a great way to go. Think how farr you are from vertue and the perfection of your holy Foundress and Saints of your Order and pray them that they will obtain you strength and force to follow their examples with greater fervour then you have hitherto done, offering this day wholy to their honour, beseeching them to pray for the good and reformation of the whole Order, and for all Holy Orders.

Thursday Morning.

CAll to mind this sentence. Surgite quid dormi­tis, surgite & orate ne intretis in tentationem. Arise why do you sleep. Arise and pray least you enter into temptation. Consider what oc­casion you give your self to enter into tempta­tion in negligently employing your time, and being slothfull and dull in holy prayer and spi­rituall Exercises, offering this day in honour of the Confessours, beseeching them to obtain for you new fervour of spirit and constancy in the service of Almighty God, and to pray for the comfort and releasement of the souls in Purga­tory.

Friday Morning.

CAll to mind this sentence. Surge, propera a­mica mea & veni. Arise, make hast my beloved and come. Think that our sweet saviour calleth you to shew you what he hath suffered for you, out of the great love he beareth you. Desire gra­titude for the same. Resolve that you will with patience suffer all such temptations and contempts as it shall please him to send you: And offer this day wholy in honour and memory of his bitter Death and Passion, the sorrowes of his holy Mo­ther, and beg the suffrages of all the holy Mar­tyrs beseeching them to pray for all those who are in any affliction, or desolation be it corpo­rall or spirituall.

Saturday Morning.

CAll to mind this sentence. Surge, redde quod debes. Arise & render what thou owest. Think what you owe unto Almighty God by the vowes of Poverty, Chastity, and obedience, and what you do not pay in this world you must satisfy in the next. Wherfore offer your self this day wholy to honour the most glorious Virgin Mary with all the other Virgins besee­ching them to obtaine grace that you may be more diligent in the observance of your vocation, and also to pray for the comfort and constancy [Page 5] of all the Catholicks in England, and the con­version of the same.

Frō your rising till you go to the work-house.

HAving said one of the foresaid sentences that befitteth the day; you must rise with all speed offering your intention according to the same and immediatly being risen, kneel down, and Kiss the ground with an Elevation of heart unto Almighty God, giving him thanks for ha­ving preserved you that night, and brought you unto the beginning of the day beseeching him you may employ it in his service.

In dressing your self say these sentences follo­wing as they are set donn.

In putting on the Habit, say.

INduat me Dominus novum hominem qui secundùm Deum creatus est in justitia & sanctitate veritatis.

O Lord cloathe me with the new man, who according to God is created in justice, and san­ctity of truth.

In putting on the cord.

CIngat me Dominus Iesus cingulo fortitudinis, ut vi­riliter perseverem in Dei servitio.

O Lord gird me with the girdle of fortitude & strength, that I may persever couragiously and with alacrity in thy holy service.

In putting on the Scapular.

POnat Dominus in corde meo jugum in memoriam Passionis & Sanguinis ejus.

Our Lord lay his yoke on my heart as a me­moriall of his Passion and blood.

In washing your hands or face.

AMplius lava me Domine ab iniquitate mea, & à peccato meo munda me, meritis Domini nostri IESV CHRISTI filii tui qui dilexit nos, & lavit nos à peccatis nostris in sanguine suo.

Wash me O Lord yet more from my iniqui­ties, and from my sin make me cleane through the merits of JESUS CHRIST thy only son, who hath loved us and washed us with his pre­cious blood.

In putting on the Cloake.

COoperiat me Dominus IESVS clamyde munditiae & castitatis, ut nullum praeter Iesum amatorem admittam.

Cover me, O Lord, with the mantle of clean­lines and chastity that I may admit of no other lover then my saviour JESUS.

In putting on the Kercher.

TEgat me Dominus tegumento paenitentiae contra in­fidias Diaboli, ut non praevaleat inimicus contrà me.

Cover me, O Lord, in the shrowd of Pennan­ce against the snares of the Divell, that my enemy may not prevaile against me.

In putting on the veyle.

ACcipiam velamen sacrum quod seram usque ad. Tribunal aeterni Iudicis [...]ui omnia flectun­tur genua: recordabor meipsam, mundum, & spre­visse & penitus reliquisse, ac in veritate me Domino Iesu subjecisse, eique tamquàm sponso me conjunxisse. Ille contrà adversa omnia me defendat, & secum in vi­tam aeternam recipiat. Amen.

I will put on the sacred veyle, which I shall appeare in before the Tribunall of the Eternall Judge, to whom all knees do bow. I will call to mind, that I have despised, & forsaken both the world and my self, to be subject in reall truth to my Lord JESUS-CHRIST, and to joyne my self unto him as to my spouse. May he de­fend me in all adversities, and receive me to him­self into life everlasting. AMEN.

After: or, in saying each one of these senten­ces reflect either on your intention in directing your works that day. Or, consider how great a benefit Almighty God hath bestowed on you in giving you that day to spend in his service, wherby you may glorify his divine Majesty, in­crease your own merit, and satisfy for your ne­gligences past. Call to mind what the souls in Purgatory and thousands in the world would do [Page 8] if they had the same means: and also think that it may be the last day that shall be granted you In this life.

Being drest, make hast unto the Quire, with out forrein cogitations, recollecting your self, and keeping diligently your sight, and at the en­tring into the Church, after the saying. Asperges me &c. Thou shalt sprinkle me &c. In the taking of holy water. Say, Domine in multitudine misericordiae tuae introibo in domum tuam, adorabo ad templum san­ctum tuum in timore tuo. Lord in the multitude of thy mercy I will enter into thy house: in thy feare will I adore thee in thy holy Temple: and kneeling downe at the Perentory say. Adoramus te sanctissime Domine Iesu Christe, hic & ad omnes Ecele­sias tuas & benedicimus tibi, quia per sanctam Crucem tuam redemisti mundum. We adore thee o most holy Lord JESUS CHRIST, here, and in all thy Churches, and we bless thee, because by thy holy Cross thou hast redeemed the world.

After, being in your place, or before the B. Sacrament, imagin Almighty God present, as in­deed he is, and adore him with the greatest re­verence and humility you can, representing unto your self his Majesty, Power, and Goodness. Accustome your self to this in all your Examins, especially that of the morning, noon, and night: and as much as you can in whatsoever exercise you undertake.

A Morning purpose.

FIrst: give thanks unto Almighty God for having preserved you that night, and delivered you from so many misfortunes both spirituall and corporall which since your going to bed thousands have fallen into.

2.^ly Examin your conscience, and see wherein you have offended that night, and if you find any thing, humbly crave pardon, begin by Gods grace to amend, and to spend the day wholy in his service.

3.^ly Offer your self in all that you are, or may be able to perform by your corporall forces or spirituall powers unto Almighty God, especially that which you shall do that day with the inten­tion for which you offer your actions, in union of the life, death, and Passion of our blessed saviour Christ Jesus, the merits of his most glo­rious Mother, beseeching his divine goodnes to dispose wholy and entirely of you, as may be most to his honour, and the good of your soule in confidence of which resolve and endeavour to receive all things that day from his holy hands with equall indifference, beholding them as co­ming from his fatherly hands and providence, and the love with which he sendeth them.

4^ly. Make a renunciation of your proper will passions, and wicked inclinations, or what soever may hinder you in the way of perfection and true conformity to the divine will.

[Page 10]5^ly. Call to mind what your Obediences ar like to be, and with whom you are to converse and how you ought to carry your self for the gaining of vertue and overcoming of imperfectiō: but particularly bend your spirituall forces against that vice which you find most to hinder you, and that you are most apt to fall into, purposing and resolving on such means as when the occa­sion presenteth it self, you may by the grace of God overcome it, calling to mind at that present your good purpose.

Offer these your good desires unto Almighty God acknowledging that without his grace you could not have made them, confessing your own weakness, and force of your externall and inter­nall enemies. Wherfore earnestly and humbly beg his assistance by the intercession of his holy and blessed Mother, whose help instantly crave, as also the aide of your good Angell, with the Saints you are most devoted unto, and if you have leisure say the prayers following. O Domi­na mea &c. O my lady, &c. as in the Primer. The oblation of the 7. Aves. with this Prayer unto your Angel Custos.

O most loving Angel, my Gardian, Tutour, Maister, Guide, Governour, and defender, wise Counselour, and my most faithfull friend, to whom J am commended by the goodnes of God our sweet Saviour from the instant of my birth unto the last period of my life: What reverence do J ow you, knowing that you are present [Page 11] with me? And with what devotion ought J to serve you in respect of the great care you have of me? And what confidence ougt J to have, ha­ving you at my side in all occasions to defend me. Teach me then, O holy Angel: chastise me, conserve, and conduct me the right and assu­red way unto the heavenly Jerusalem without per­mitting me to do any thing in your presence which may be offensive in your sight, and which J da­re not undertake before another without shame. J beseech you present unto our Lord my mise­ries and wants, & obtain me a remedy of his infinit goodnes. Watch when J sleep, and be not wearied when J am tired: stay me when J am ready to fall: raise me up when J am fallen, direct me when J am gon astray: fortify me when J am weak: illuminate me when J am assaul­ted: check the rage of my suttle enemie, and at the houre of my death defend me from the infernal dragon, that being guided and assisted by thee J may arrive unto the glorious dwelling place, and thou rejoyce in my good, and J in thy glory, & our Lord King of all glory be honored in us world without end. Amen.

These Prayers being ended prepare your self to Prime according as it is set down in the di­rection for the Divine Office, being carefull to carry your self with all fervour and devotion, ob­serving well your thoughts: considering that you are not only in the presence of Almighty God, but also exercising the office of Angels in sin­ging [Page 12] his holy prayses. Having done this; exerci­se your self as you have been taught untill it ring to Mass, and be carefull to observe this manner in all other houres. When the Litanies are read do not sit fiddling with your fingers, turning the leafes of your book, or looking a­bout you, but imagin you are a poor beggar full of miseries, afflictions and necessities, and that for your greate unworthines to present your self before the divine Majesty of God, you beg an almes through the intercession of his Angels and Saints, considering that one of them alone is able to strike down infinit men. Likewise you are not only to pray for your self, but also our Benefa­ctours, and our poor Country: wherfore endeavour to read them with great devotion, and when they are finished make a short examin as you did after Mass: and prepare your self to go to Sext: In the reading of which, exercise your self in the way to Jerusalem, observing the same directions: which where set down for Prime. When Offi­ce is ended make your Examin again, and when the signe is given read the Pater noster with great devotion and attention for the Benefactours, which being done the sign will be given to go forth of the Church: then observe that modesty and re­verence which you have been taught. At the first entrance being in your cell kneel down, and Kiss the ground, offering your little work of O­bedience of making your bed unto Almighty God, and exercise your self in the way to Jerusalem [Page 13] untill it ring to the Work-house, and rhen take a point therein which is ordained for that time.

From the work-house till dinner.

BEing come unto the Work-house and Veni Creator, being said, Prepare your self to read the dirge with all devotion and attention. Con­sider in what great necessity the soules in Pur­gatory are, what paines they suffer, and that if you be diligent in praying for them, you may be a means to release tnem: Almighty God having perhaps ordained you for that end: but if you be unmindfull and negligent in the performance thereof, they may be detained from his divine presence through your fault, and also he will permit others when you are in the like case to forget you, and neglect to assist you: wherfore endeavour to be very attentive, and devoutly recollected in reading. After the Dir­ge, the beads are read, unto which give great attention, and read them with devotion: the rest of your time in the Work-house exer­cise your self in the way to Jerusalem, carryng your self with all modesty & still­ness. When, it ringeth to the second Mass. (Sig­num magni Regis est) (Tis a signe that a great King is at hand) being come into the Churh of­fer your self unto Almighty God, & make some reflexion on your Exercise & carriage in the workhouse. In time of the 2. Mass Exercise [Page 14] your own devotions. When you go to None observe the directions which were set down for Prime exercising your self in the way to Jerusalem. None being read make your Examin how you have spent your whole forenoon: for better doing of which crave the assistance of our sweet saviour, begging pardon where you have failed, and make new resolutions for the performance of what you purposed in the morning, and the exercising vertue in all oc­casions. After which consider that it is a punis­hment due to sin that you must now leave the bread of Angels which is holy meditation and Prayer to feed vpon corporall meats: which pu­nishment is due unto the children of Adam: wherfore humbly submit your self unto it, con­sidering the great hunger, which the poore sou­les in Purgatory do sustain in being deprived of the presence of Almightly God, and with hearty compassion and great devotion read the De profundis for them. Going down, with Grace use what is ap­pointed in the way to Jerusalem. When you sit down at the table you may behold our B. Saviour according to that foresaid exercise, who lived in this world 33. years, and humbly submit­ted him self unto all pennances due unto men for their sins: wherfore beg grace to use this Corporall food, because it tis his blessed will and give your body its necessities, not using the­rein superfluitie to please nature or sensualit [...]: but season your meat in the wounds of our [Page 15] B. Saviour: and drink from the delicious foun­tain of his sacred side, mingled with the gall and vinegar which he drank for your sake, Being at dinner give your attention wholy to that which is read at the table. At twelve of the clock exercise that which is appointed in the way to Jerusalem, saying. Christus factus est pro nobis obedi­ens: after which you may return to that which is read at the table. When you have dined, make some little reflexion how you have behaved your self: if you find to have fallen, humbly crave pardon, purposing to amend. At the going up, with Grace exercise your self in the way to Jerusalem.

From Dinner untill the Examen at night. When Grace is finished read your Pater nosters for your benefactours; When you come to your Cell you may stay there untill it ring to the work-house, employing your self in reading wri­ting, or keeping your devotion, or doing some other thing which you desir. When the Bell calleth you to work, exercise your self there according to the same directions, which are set down for the forenoon, using the Way to Jerusalem, After your beads are read untill it ring to Evensong. And then leave your work saying. Hoc signum &c. And making what hast you can into the Church, being kneeled down either in your place, or els­where, make your short Examin; which being don read the little office, if you have not read it before, Keeping your Devotion untill it ring up to Evensong: in the reading of which [Page 16] observe well your thoughts, and the manner which was set down from Prime. The Office being ended prepare your self to Meditation, and afterwads the signe being given, make your short Examen, as it is set down in the directions for mentall prayer. When you go forth of the Church, employ your self in the way to Jerusalem untill you go to Collation, where when you have ti­me in considering the Mystery of the Washing of the feet give your attention to that which is read at the Table▪ when you have ended Col­lation, you may read that which you meane to make your Meditation of, if you have not read it before, or do not take that which is read at the table: being-sure never to omit the matter before Meditation. The best time to read it is the quarter before five▪ when the signe is given after Meditation, going up from Collation use the way to Jerusalem, and continue the same untill Recollection: then kneeling in your pla­ce, make your Examen: First, present Your self before Almighty God and give him thanks for all the benefits you have received that day: in particular esteeming your self as unworthy of them as any creature on earth, or the soules in Hell: as also the miseries both spirituall and temporall, from which he hath delivered you, to be as many and as great as are, or might have fallen upon any in the world.

Secondly, beg grace to see the offences com­mitted that day acknowledging your unableness [Page 17] to do the same without his speciall assistance.

Thirdly: how you have spent that day with obedience, and exercises you have had, weighing wherein you have failed by omission or commis­sion, in thought, word, or work, towards Al­mighty God, your sisters and your self: how you have exercised your interiour powers, your sen­ces, particularly your sight, and especially how you have observed the services and exercises of your Religion, whether you have governed your exte­riour with that modesty, mortification, submis­sion and mildnes, that you are taught.

Fourthly: if you see your self to have overco­me any imperfection, give thanks unto Almighty God, and where you find to have failed and of­fended, humbly crave pardon.

Fiftly: purpose with his holy grace to be more carefull and watchfull over your self the day fol­lowing, making such resolutions as may help you most for the overcoming of that vice wherein you find your self that day to have sinned in.

Before sleeping say thus.

O Most sweet JESUS let me now rest upon thy sacred breast, and grant me to fetch my breath out of thy most sacred heart, that thy sweet spirit may flow into my soul, vivificate my mind and vnseparably unite me unto thee sweet JESUS; so often as this night I do fetch my breath, so many millions of praises I beseech thee receive from me.

Vnto your good Angel say.

O Angell of God who art my keeper, illumi­nate, preserve, rule, and govern me com­mitted to thy charge by the supernall power this night and evermore, Amen.

A direction how to say the way to Jerusalem.

1. AT five a clock when Meditation is ended, going to put off your cloake, take the Mystery wherein our saviour took leave of his B. Mother.

2. When it ringeth to Collation, that which is then present, his going unto the place where he made his supper.

3. When you are at Collation, the washing of the feet.

[Page 20]4. That of the Institution of the most B. Sa­crament, the which continue till the end of Com­pline.

5. Then take our saviour's going into the gar­den with his disciples.

6. When the B. Sacrament is seen, the three prayers which he made in the garden.

7. Going forth of the Church, his betraying.

8. In your cell his being at Annas's, and leave him there untill Matins; at which time go with him to Caiphas, and find him there at Prime.

9. Under which go with him to Pilate, and from thence to Herod.

10. At Terce take the Mystery of the white garment.

11. At Sext the whipping and crowning with thorns, Going forth of the Church, our saviour's being lead and shewed to the people.

12. Making your bed, remember the three sentences of death which were given against him.

13. Going to the Workhouse his going with his Cross to be crucified, and passing through the golden gate.

14. In the workhouse the three falls: the mee­ting of our sweet saviour with his holy Mother, Simon Cyrenean, & Veronica.

15. Going forth from the Workhouse, the carrying the Cross up Mount Calvary.

16. Between the two peales to None, his sitting naked upon the stone.

17. At None, the nailing to the Cross.

[Page 21]18. Going down to Grace, how the Cross was reared up and set in the place where it was to stand.

19. At twelve a clock behold our saviour hanging on high upon the Cross, saying these first words, Father forgive them for they know not what they do.

20. From evensong, exercise your self in the 7. words: the piercing of our Saviours side: his taking down from the Cross, and lyng in the lap of his Mother, his buriall, and descending into Limbo.

How to apply the seaven Words.

1. FAther forgive them for they know not what they do. Here pray for all those that are in mortall sin: for all Heathens, and Here­ticks, and beseech Almighty God to illuminate their hearts, and pardon their offences.

2. This day thou shalt be with me in Paradise. Pray for the happy departure of all faithfull Christians, and releasement of the soules in Purgatorie.

3. Son behold thy Mother: and again, Wo­man behold thy son. Recommend to our B. Lady your self, your Parents, kinred and Bene­factours and the state of the whole church: be­seeching our sweet Saviour to give her unto us for Patroness, Mother, and Advocate, and grant us grace to serve, honour, and obey her.

[Page 22]4. I thirst. Pray that wee, and all creatures may continually thirst after justice and the per­fect love of God.

5. My God, my God, why hast thou forsaken me. Here pray for the comfort and assistance of all in temptation or affliction, either spiri­tuall or corporall.

6. It is consummated. Beseech Almighty God that his holy will may be accomplished in you, and all creatures to the perfect praise of his most holy name.

7. Father, into thy hands I commend my spirit. Pray rhat as he recommended his to his heavenly Father, our soules may be protected by him in this life by the fruition of his holy grace, and in the next received to that beatitu­de which by his death and Passion he ha's purcha­sed, for us.

The 7. Ave's which are to be read for the 7. sorrowes of or B. Lady; you may take according to your devotion, or these following.

1. THe departure of our sweet Saviour when he went to make his last supper.

2. When S. John brought her word of our Saviours being apprehended, and his cruell usage.

3. When shee mett him bearing his Cross.

4. When shee beheld him crucified upon the Cross.

[Page 23]5. The cruell piercing of his sacred side.

6. When shee had him dead in her lap.

7. When shee parted from the body of her deare son at his buriall.

Considerations on the 3. Pater nosters, and Aves which are said at the shewing of the B. Sacrament: in honour of the Prayer in the Garden, offering your intention to gain the Pardon.

1. SAy the first Pater and Ave, in honour of the unspeakable love with which our sweet Sa­viour made oblation of his dolorous agony, cra­ving by the merits of the same, that our sins may be forgiven us, and that we be reconciled to his heavenly Father, and obtain strength and comfort in our temptations and afflictions.

2. The 2. Pater and Ave, in honour of the en­tire resignation with which our B. Saviour offe­red his Prayer: crave therby grace to conform our selves unto the divine will, and attain per­fect union with Almighty God.

3. The 3. Pater and Ave, say in honour of our sweet Saviours perseverance in his most painfull prayer, beseeching him that by the merits of the same wee may not leave of the good once begun for the repugnance wee feel, or want of consola­tion therein, but with love and confidence per­sever to the end.

After your Examin at night, you may sa­lute our B. Lady with these 3 Ave's.

1. BY the first beseech her that she will obtain for you pardon of all your sins, and espe­cially those you have committed that day.

2. That shee will please to present all your works unto her blessed son, rendring them agrea­ble by her merits in whatsoever is wanting on their part.

3. Recommend your self unto her, and beseech her that shee will preserve you from all sin de­ceits and illusious of the divell, and particularly from all evills.

How to say your Pater noster's and Ave's in thanksgiving unto Almighty God for his benefits either for night or any other time.

1. THe first Pater and Ave address to the right hand of our sweet Redeemer offering to his Eternall Father, the precious blood which issued out of his most sacred wound in thanks­giving for the benefit of your Creation and the Creation of all others, as also of all things crea­ted for mans use.

2. The 2. address unto the sacred wound of his left hand in thanks giving for the benefit of [Page 25] consetving you from evils, and the like for o­thers.

3. The 3. address unto the wound of his right foot in thanksgiving for the benefit of your Redemption, and the like for others.

4. The 4. address unto the sacred wound of his left foot in thanksgiving for the benefit of your vocation, and all others on whom he hath bestowed the like.

5. The 5. address unto the sacred wound of his blessed heart, for all generall and particular benefits, either spirituall or corporall, which with so great love he hath bestowed on you, and all creatures.

An Exercise for Mass.

FIrst know that Mass is a sacrifice, wherein is offered the very same body and blood of our Saviour, that was before offered upon the Cross, and was infinitely able to redeem infinit worlds: and sith the world is sufficiently redee­med with one redemption, he gives unto every one such and so great grace, as he hath prepared himself to receive: therfore, like as a man that fetcheth water forth of the sea cannot want for any scarcity that is there, yet he may want by reason of the littleness of his vessell: even so no man need want grace coming unto this holy sa­crifice if the vessell of his heart be of sufficient bigness. Wherfore prepare your self worthily, [Page 26] and beg such grace, devotion, reverence and at­tention, as the worthines of the sacrifice following requires.

The Exercise.

THe Priest signifieth God, the Altar the church: and as the Altar is of many stones, so is the church of God, of many people. Wherfore you must not heare Mass for your self alone, but for the whole church: for since he is a com­mon Lord, he is not delighted with particular service.

When the Priest saith the Confiteor.

COnsider the offences of our first parents with those of the whole world, and in particular those which you have your self committed, and at the Kyrie elerson, aske most humbly pardon for them, and beg grace for amendment.

At Gloria in excelsis.

COnsider how the Angels in heaven rejoyce at the conversion of a sinner, wherfore be­seech them through the great desire they have of mans salvation to aid and assist us, and all crea­tures to obtain the same.

At the Epistle.

COnsider that this World is a place of Pen­nance, and be sorry that so few do embra­ce the same, but follow vain pleasures and delights: and beseech Almighty God to enlighten their hearts, and offer your self to suffer whatsoever it shall please him to lay upon you, begging grace for the same.

At the Ghospell.

COnsider what pains our Saviour took in this world going from one place to another, prea­ching and inviting all men to follow his most perfect example and doctrin, begging by the merits of his pains and labours, that you may be a true follower thereof.

At the Creed.

THink what a multitude of people were con­verted by the holy Ghospell; and nevertheless [Page 28] how many there are which remain in blindnes, and wil not be lightned, for which be heartily sorry, and beseech God to convert them, but principally pray for the conversion of England.

At the Offertory.

COnsider the promptitude with which our sweet Saviour offered himself into the hands of his heavenly Fathet to suffer his bitter death and Passion for your Redemption, and all man­kind. Wherfore offer your self wholly to his divine goodness with your vowes of obedience, Poverty, and Chastity, purposing from thence forward to be crucified by these three nailes to the Cross of all mortification.

At the Preface.

COnsider how our sweet Saviour raised La­zarus after he had been dead four daies: and thence you may draw comfort and confidence, that although you find many evil customes in your self, all hindering you from the true service of God: yet acknowledge that he is able to rai­se and deliver you from them all. Wherfore you must purpose strongly to resist them accor­ding to the grace and strength, which it shall please him to give you.

At Sanctus.

COnsider how the Angels in heaven do con­tinually praise Almighty God, and how pleasing their service is unto him: wherfore pray unto them to obtain for you such fervour of spirit in this life that at your death you may be worthy to be assisted by them in heaven.

At the Canon.

COnsider the unspeakable love of our Saviour in offering himself for you in this most ho­ly Sactifice: weighing his Majesties greatnes and Omnipotency, which is therein contained: and here you may pray for the intention of the whole church, and for all those you are to pray for that day.

Whilst the Pater noster is said.

COnsider who made this Prayer, and joyne your intention with the Priest's, who re­peateth [Page 31] it for the necessities of the whole church.

An Excrcise for the 5. Pater nosters after the Elevation.

1. FIrst you make a particular intention to get pardon, and to dispose your self to receive the Blessed Sacrament, either corporally or spi­ritually for the which observe this exercise.

The first Pater and Ave, address to the right hand of our B. Saviour beseeching him that the pre­tious blood which issued out of this his sacred wound may serve you for a bath to wash and purify you from all staines and spots of your sins, and particularly those which you have com­mitted since your last confession.

The 2. address to the left hand, beseeching him that the sacred blood which issued from the same may serve for a spirituall balsome to cure all your infirmities, and spirituall sicknesses.

The 3. address unto the wound of his right foot, beseeching him by his sacred blood which issued forth thereof, that it will please him to adorn you with the garment of charity, and purity of heart and mind.

The 4. address to his left foot, beseeching him that his sacred blood which issued forth of this wound may lighten the eyes of the soule to know his greatnes, feare his justice, and love his goodnes.

The 5. address unto the sacred blood which is­sued from thence that he will pardon and extin­guish [Page 32] all your inordinate desires and affections and unite your heart to his through perpetuall love and continuall memorie of him.

An Exercise to be said by word or heart when you Communicate spiritually or corporally.

1. WHen the Priest saith Domine non sum di­gnus, say interiourly at the 1. time. O my God J am not worthy for the multitude of my sins that the earth should beare me.

2. At the 2. O my God J merit not to lift up my eyes to behold the heavens.

3. At the 3. O my God, J am she who for my iniquities merit no other then hell; but not­withstanding, O infinit goodnes, leave not to visit me.

When the Priest sayes Agnus Dei.

COnsider how your sweet saviour is rhe lamb of God who hath offered himself for all the sins of the world, and is now at the right hand of his Father to be the Advocate and Judge of sinners. Pray him humbly to pardon you your offences, and make you worthy spiritually to receive him, which indeavour to do with the Priest in the devoutest manner you can, and with the greatest affection you are able.

When the Priest saith the last Collect or Prayer.

GIve thanks unto the holy Trinity for having granted you so great a benefit as to be pre­sent and prataker of so worthy a Mystery.

At the last Dominus Vobiscum.

IMagin as if you heard the sound of the Angels trumpet, wherwith our Lord at the end of the world will call to Judgment, and beseech him to give you grace to be ready and prepared against that day.

When the Priest saith Ite Missa est.

COnsider that at the last day of Judgment the wicked shall be condemned to everlasting [Page 36] pain and torment, and perpetually deprived of the presence of Almighty God.

At the last Benediction.

COnsider the Benediction which Almighty God will give to all the Elect, and will lead them unto everlasting rest: wherfore beseech him so to bless you and all creatures both in this life and in the next as you and all other may perpetually bless his holy Name. Amen.

Certain intentions or Meditations which we ought to have when we Com­municate: out of S. Bonav.

1. FIrst to unite our selves more & more to Almighty God.

2. To gain therby some vertue or grace.

3. To acknowledge his benefits which we cannot do in any thing which is more pleasing and agreable to him then by worthily frequen­ting this holy Sacrament.

4. The desire of the praise of Almighty God, and his goodness, the same being a Sacrifice of praise.

5. To receive the spirit of Christ Jesus, & to live in humility, charity, Obedience, Po­verty of spirit, mortification of body, and con­tempt of the world, that thy Redeemer may live in thee, who is thy finall end.

6. To renew the memory of the Passion of Christ Jesus.

Considerations before Communion taken out of the same Saint.

1. WE are to meditate vhat we are about to do; which is to receive Christ Jesus, [Page 38] true God and true man, who died upon the Cross for us.

2. That we are to receive the Holy of Ho­lies: for which cause, it behoveth that we ap­proach thereunto, without sin; purging our selves by true Contrition.

3. Consider the divine Excellency and our own misery: how great this Lord is, and how meane the servant. Ponder that his goodness is much more then our offences, or vertues.

4. Stirr up in your self a most fervent desire to harbour in your heart such a loving Lord: The holy Doctour saith it is a very strange thing that man receiving into his soule Almighty God in the most B. Sacrament, his heart does not even faint, yea even burst through vehemency of love.

Fooure considerations of S. Mathildis before Communion.

1. THe great love of God who had remem­brance of her from all Eternity.

2. That he created her Knowing how ungra­tefull shee would be unto his divine Majesty.

3. That he would dy for her, upon the Cross, and with his sacred blood satisfy his Eternall Fa­ther for her demerits.

4. That for her love he would remain in the holy Sacrament to feed her with his own blessed body and Cleanse her with his owne sacred blood.

What we ought to do the day we communicate.

1. BE very careful to govern our sences, es­pecially our tongue; and if it happen we fall by frailty, we ought presently to crave par­don and beseech our sweet Saviour not therfore to absent himself from us.

2. To render to this blessed guest all the best services we are able, he being infinitely worthy to be served, loved, and adored of all creatures. Wishing above all things his holy honour and pleasure.

3. Seek still to entertain this blessed spouse with holy thoughts and desires, beseeching him to give you and all others, whatsoever he know­eth to be needfull for his love and service, be­leeving that he is inestimably rich, and a most liberal giver.

4. Do nothing that day without considering [Page 42] first whether the thing you do will be pleasing and agreable unto him, and demand his permis­sion and leave.

5. Make fervent aspirations, cast forth ar­rowes of divine love towards that most amiable and sweet Lord with a vehement desire of lo­ving him infinitely, and be wholy transformed into him by conformity of will. Deo gratias.

Directions how to say the Divine Office with due devotion and attention.

WHat care we ought to have in saying the divine Office according to the examples of the holy men, is witten in the 27. Chapter of Pa­ralipomenon, Despise not your self, our Lord hath chosen you to stand before him and adore him. Wherfore since God hath chosen man to so high a prefer­ment, it is very requisit we should know how, and in what manner humble service doth consist. The holy man Gerson affirmeth that in saying your Mattins and other houres, carefully and studiously, leasurely and distinctly, consisteth the greatest exercise of a Religious man, and is so fit for him as nothing more. S. Benedict doth call this the worke of our Lord, especially be­cause it it is the chiefest office that any man can perform gratefull to the divine Majesty. S. [Page 44] Jerome doth affirm that to offer up Hymns, Psalmes, and spirituall prayers, and to shed teares for our own offences, and those of our neighbour, is to reconcile the people to God, and to paci­fy our Lord with his flock: all which things are to be accomplished in the divine office. Wher­fore we ought very diligently to apply our whole study, and inward powers to the due execution thereof: least perhaps that dreadfull sentence pronounced by the Prophet Jeremy c. 48. v. 10. fall upon us, maledictus qui facit opus Domini fraudu­lenter. Artursd be be who do's our lords worke negligently.

Three sorts of preparation for saying the Divine Offices.

THe first of living well, which is to be exer­cised in doing all pious works, to restrain our selves from all vanities, and daily to keep our hearts free and pure from all things that may in the least sort soyle them, alwaies directing our thoughts and works whatsoever unto Almighty God and his honour.

The 2. is, that before we begin the Divine Office, we be carefull to recollect our spirits, ex­cluding all forrain thoughts, or whatsoever may give us distraction in our Divine Office, consi­dering seriously what wee are going bou [...] It behoveth us also diligently to weigh these, things following.

That we come

• To worship God.
• To thank God.
• To intreate God.

First we come to worship God in three per­sons and one essence with the worship of Patria which is due to God alone, for the benefit of justification, that is the Incarnation of his only son, our B. Saviour his life, death, Resurrection, and Ascension; which Mysteries we ought ca­refully to consider, and ponder with great de­votion and reverence.

2. We come to thank God in praysing him for the great benefits which we have received and do momentarily receive, and hope to re­ceive herafter. Therfore it is requisit that we behold and renew the same every houre and moment of our life: but especially when we are so particularly employed in a worke that hath so great relation and adherence thereunto.

3. We go to intreat God, in beseeching his most immeasurable clemency for our own ne­cessities and those of the whole Church: but to bring all these particulars with more facility to our mind it will assist us much, attentively to think that nothing is more necessary or pro­fitable for us then God.

The 3. Preparation is a zealous prayer, which we must make to the end we may wor­thily finish the task of our devotions, and in imitation of the three Kings offer to his divine [Page 46] goodnes the gold of devotion, the frankincense of attention, and the Myrrhe of constant per­severance.

Being to begin the Office you may say. I adore thee O Christ, and bless thee O Lord, for by thy Cross and Passion thou hast redee­med the world. Thou art my God, and I will exalt thee; To thee be praise. To thee be glo­ry. To thee be thanks giving for ever. All creatures worthily worship thee; praise, glori­fy, and adore the most high and undivided Trinity, and the humanity of my blessed Lord Jesu, who in time past was conversant with men upon earth, and now sits at the right hand of his Eternall Father: J beseech the Holy Vir­gin with the holy Angels and Saints, and tho­se whose feasts are celebrated this day throug­hout the whole Church, that they will all help me with their aid and furtherance, to the end I may finish this my office worthily to the true praise of Almighty God, and the profit of my soule Amen.

Devout Meditations at Gloria Patri.

GLory be to the Father, who when I was not, hath created me.

Glory be to the son, who when I was lost hath redeemed me.

Glory be to the Holy Ghost, who hath sanctified me, and the elect of God.

A Direction for Mentall Prayer.

THose who desire to increase and go forward in a spirituall life, let them go that certain way, which is the interiour and mutuall com­munication with Almighty God, performed in this holy Exercise. Because in Prayer vertues are ceived, obtained, and augmented. Prayer as the holy Apostle S. James saith, availeth much, ascen­deth to heaven before the tribunall seat of Almigh­ty God, and bringeth unto men every good and perfect gift; causeth such a league and union be­twixt God and them, as it maketh their soules apt to receive infinite grace from his divine Ma­jesty. Daniel by Prayer converted the fierce­ness of Lions into the meekness of Lambs. Prayer [Page 52] made the fire loose its force, being not able to burn the three children in the midst of the fla­ming furnace. Prayer likewise stayed the course and altered the uniform motions of the heavens, giving power to the voyce of man to stop and detain the sun for as many howers as was ne­cessary for the obtaining the victory against his enemies. Jacob through the vertue and effica­cy of Prayer prevailed against the Angell. Yea Prayer tyed the hands and infinit power, (if we may so say) of the Lord of Angels: for by the Prayer of Moyses Almighty God seemed to be as it were disabled to chastize the people, when he said unto this faithfull servant of his. Suffer me that my fury m y be angry against them: as if he should have said: Detain me not with thy Prayers. Prayer finally obtaineth pardon for whatsoever offences: the Publican getteth remission of his sins, and the Prodigall child pardon, and returns again into favour by Prayer. Therfore it being so profitable and necessary for a spirituall life, obtaining by the vertue thereof whatsoever it will in heaven or Earrh; it is requisit that all Religious persons, spend as much time as their state and leisure will permit them in this kind of Prayer: which rather consisteth in the actions of the will then the long discourse or speculation of the understanding, sensible gifts, or consola­tions: for that is not in our own hands. The fruit of Prayer is, that we raise from the same, humility, patience, obedience, Indifference &c. [Page 53] This is alwaies in our power, (the grace of God presupposed.) To the end that Prayer be per­formed with Recollection and attention, it is necessary that we do not take it in hand as a thing of small moment, not rashly, but advisedly; not with a slow and dull heart, but with a lively attention, and undaunted courage: for other­wise we might incurr the curse of the Prophet Jeremy, who saith, Cursed is he that doth the worke of the Lord negligently. Neither is so great atten­tion and force to be used as therby to weary and break our heads, and hinder our health: for so, insteed of pleasant and sweet milk we should wring forth blood, (as the wisdom of God sig­nifieth in Proverbs) cause a feare and horrour to undertake this holy Exercise. Wherfore to avoid these extreams, Moderation is to be used in such sort, as by over much striving therein we hurt not our selves, as was aforesaid, nor through too much carelesness let our mind be carried away with unprofitable matters Let not wandring thoughts trouble you, but put them away sweetly: for you merit more by patient resistance then in having great comfort and con­solation. Humble and accuse your self in the fight of Almighty God, that you cannot be so long in his presence without so many earthly cogitations: beseeching our B. Lady, your ho­ly Angel, and all others with the Saints to pray for you and supply your wants in due praise and love of his divine Majesty. For scruples and [Page 54] temptations, which happen in Prayer, the first remedy, is not to hearken, or give eare unto them.