The Christian diurnal Written in French by Fa. Nic. Caussin of the Soc. of Iesus. And translated by T.H.

THE CHRISTIAN DIVRNAL .

Written in French By Fa. Nic. Caussin of the Soc. of IESVS . And transsated . by T. H.

AT PARIS MDCXXXII

TO THE RIGHT HONOVRABLE , THE LADY Viscontesse Sauage .

MADAME , Though heauen hath propitiously disposed your well-rectifyed Soule to Piety , and that many books of this kind want not to entertain your pious retirements , in the sweet solitude of Meditation ; yet may I boldly say , this Manual of deuotion hath somewhat new , and attractiue in it , to add increase of feruour to your best progressions ; & will ( I doubt not ) vnder the happy patronage of your Honour ( as from so noble an example ) gaine the serious attention , and good opinion of many , who shal read it . Congested Rules , & multiplicity of precepts , which onely augment the bulke of Bookes , and little edify , or informe the mind , are heere purposely auoyded . Short acts of Deuotion , and pious aspirations more penetrate and being ( as in this Diurnall ) put into method , winne vpon the drowzy soule , & open the hart to more awakened thoughts of saluation . My ayme in this Translation , excellent Lady , is your particular contentement , and consequently in some measure to discharge the obligation I owe to your much Honoured Family , the known worth wherof , though it can receaue little illustration from the weake indeauours of mypē ; yet , should I not at least , thus gratefully remember it , hauing so fayre an opportunity , as this present Dedication , would make him guilty of ingratitude , who with his readiest seruice resolues euer to remayne ,

Your Honours humblest seruant . T. H.

THE DESIGNE of the Authour .

I Haue spoken of the practise of ver tues in the booke of the holy Court . Behold heereof a small scantling in dayly actions , which rather ought to entertaine your hart then your eyes , or handes . It is short in reading , but if you consider it in action , you shall find in one day , yeares and ages of felicity .

The truth is , we haue at this tyme many spirituall Bookes , which answere one another , like Eccho's .

This age is as fruitful in wordes , as it is barren in good workes , & seemeth willing to speak much , and do nothing ; suffering the best part of wit , to vapour out eyther by the Pen , or Tongue .

Notwithstanding in matter of Piety , there is some apparence one cannot say too much the same , which is neuer done inough ; & that in such a penury of worthy acts , we should not be sparing of good wordes .

I offer vnto you this short Treatise : carry it in your handes , as the little , Clocke , which a great Prince bare in a Ring : it striketh al the houres of the Day , and correspondeth to Reason , as true Dyals with the Sunne .

If you read it attentiuely , you shall find it great in its littlenesse , rich in its pouerty , & large in breuity .

Great books make vs sometime more learned , but not euer more innocent . This putteth wisedome into practise , and good successe into piety : you shall know what it is in often reading it , & in doing what it sayth ; for it hath no other Caracters of its merit , but that of your vertues .

Diuision of the Diurnall into foure Partes . I. Actions of Deuotion . II. The practise of Vertues . III. Affaires . IIII. Recreation .

THE CHRISTIAN DIVRNALL . THE FIRST PART . The importance of well ordering euery action of the day .

SECTION I.

ASage Father of the desart , cyted by Pelagius a Greek● author , being asked whether the path of perfection were long or no , sayd : All vertues came togeather , and that if a man would , he might in one day arriue at the measure of Diuinity , according to its proportion . Verily all our vertues are included in our actions , and our actions in the houres , and the houres in the day , and the day in the moneth , and the moneth in the yeare , and the yeare in the ages . Euery day is a briefe Table of our life ; and the meanes to become quickly perfect , is to performe all dayly actions with great consideration , and perfection . Behould a pourtraict heerof , the lineaments of which I haue partly drawne from a man endowed with much wisedome , Religion , and integrity , whome I would gladly name , did I not fear to be troublesome to his humour , able to endure any thing , but his own● prayses .

SECT. II. Morning .

IT is a long tyme , since the Sunne for your benefit droue away the shaddowes of night , to the end you might reioyce at the fight of the great spectacle of the workes of God , and yet are your curtaynes shut vp , to entertaine you with a shady image of death . Arise from your bed , & think this goodly Starre which makes you begin the course of this day , will ere night performe the passage of ten or twelue millions of leagues . And how many steps will you aduance to vertue ? This indefatigable harbinger is gone forth to score you out the lodging of a Tombe ; so many minutes are so many pointes deducted from your life . Will you not follow the counsel of the sonne of God , and do good whilest it is day ? A great night will very speedily inuolue you vnder its wings , wherein you shall no more haue further meanes to trauell .

Take euery day as a day in haruest : take it as a Faire , or Mart , take it as a day , wherein you are to labour in the mines of gold : take it as a Ring , which you are to engraue , adorne , and to embellish with your actions , to be offered in the euening at the altar of God .

Represent vnto your self a notable consideration of S. Bernard , that your actions passe , as not passing ; for euery good worke you do is a graine of seed for life eternall . Say , as did Zeux●● that painter so renowned● Aternitati pingo : I paint for eternity .

Follow the counsell of S. Thomas ; Do euery action in the vertue of lesus christ desiring to haue al the good intentions , and affections of the Church militant , & triumphant . Doe it , as if theron depended the prayse of God , the good of the whole world , al your happynesse , and as if it were to set a seale vpon all your workes .

Beginne from the euening the purpose of good workes , which you are to performe the next day , what points you ought to meditate on , what vices you should resist , what vertue exercise , what affair● you are to handle , to make all appeare in its proper tyme with a well matured prouidence . It is the threed of Ariadne , which guideth our actions in the great Labyrinth of Tyme , otherwise all runneth to confusion .

Exercise sometymes the curiosity to know of what colour the day-breake of morning is , out-strip the steps of light , according to the counsel of the Wiseman , to prayse God . Take good head , least you imitate that Hogge Epicurus , who boasted to haue waxed old , & neuer to haue seen the Sun eyther rysing , or setting . It is a good custome to ryse in the morning , but very difficult to persuade woman so , and all the Antipodes of nature , who change dayinto night , & night into day . That famous Appollonius held in his tyme for an Oracle of the world , comming very early in the morning to Vespasians gate , and finding him awake , coniectured thereupon , that he was worthy to commaund an Empire , and sayd to him who bare him company , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vndoub●edly this man will be Emperour , since he is so watchfull .

All that which you are to dispose the day vnto , is diuided into , foure parts . Deuotion , Practise of vertues . Affaires , and Recreation . Deuotion should carry the Torch , & open the gate vnto all our actions .

Make account at your awaking , to giue all the first fruits of your facultyes , of your senses , and your functions to the diuine Maiesty . Let the memory instantly remember it selfe , that it must doe the worke of God . Let the understanding cast a consideration vpon its Creatour , like a flash of lightning . Let the Will b● enkindled with his loue . Let the hart shoot forth some fiery shafts , some desires , & some affections wholy celestial . Let the mouth and tongue indeauour to pronounce some vocal prayer to the most holy Trinity . Let the handes figure on the forehead , and breast the signe of the Crosse , since they are lifted vp to heauen . Let the armes , & feet shake off the sluggishnesse of sleep , as S. Peter did the chaynes at the voyce of the Angell . Behold a good beginning , how to offer ones self to God . The haire was pulled from the victime , and put into the fire before it was sacrificed ; so must you draw away at your awaking those slighter actions , to giue beginning to your sacrifice .

SECT. III. Fiue singular Actions to begin the Day .

THis Action ought to serue as a preparatiue for another deuotion much longer , and more serious , which you are to make in your Closet at your comming out of bed . If you haue so great a pompe of attires to put on , that you must employ some notable tyme to cloth your selfe , it is a miserable seruitude : do not thinke this is the way to render your Tribute to God , but attire your selfe correspondently , so much as is necessary for decency , and health . Then bending your knees , performe fiue things , Adoration , Thanksgiuing , Oblation , Contrition , and Petition .

I will heere trace out vnto you the manner how to frame these actions , which you may read at tymes ; & I will add examples , and formes partly drawne out of Scripture , and fit to be daily repeated .

SECT. IV. Of Adoration , the first act of Deuotion .

YOu are to note , that Prayse is one thing , honour another , reuerence a third , & adoration a fourth Prayse properly consisteth in wordes , Honour in exteriour signes , Reuerence in interiour respect , but Adoration considered in its extent , comprehendeth all those acts with much more eminency . For Adoration is an act of Religion , wherby we doe homage to the soueraignty of God with a low submission , which is not in that degree communicable to any creature .

This Act is formed , and composed of foure thinges , which be ( as it were ) its elements . The first is a strong imagination of the greatnes , and excellencies of God . The second , a consideration of our abiectnesse compared to this great Maiesty . The third , a flaming act of the will , which vpon this thought is wholy powred out into reuerence . And the fourth , an exteriour refle●●on from the mouth , and postures of the body , which witnesse the ressentment of our hart .

The Soule then to discharge her selfe in this act of Adoration , first conceaueth God , great , terrible , replenished with Maiesty ; she conceaueth him as a sea infinite in essence , bounty ; beatitude , which encloseth with in it selfe all being , al goodnes , all truth , and not only encloseth , but from al eternity preuenteth it with an eminency incomparable .

She beholdeth the whol● world in the immensity of God , as a Sponge would be in the middest of the Ocean , an Atome in the Ayre , and a little Globe of glasse enchased in the primum Mobile . She knoweth God , as the foundation of all possible thinges , the essence superessentiall of all thinges , which are , and are not , without which nothing subsists , eyther in act , or power , nor hath it any handle , whereby the vnderstanding may lay hold of , to haue the knowledg● thereof . She figureth God vnto herselfe as the beginning , and end of all things ; the Creator , the Founder , the Basis , the Support , the Place , the Continuance , the Terme , the Order , the Band , the Concord , the Consummation of all creatures , retayning in it selfe all the good of Angells , of men , and vniuersal nature , which hath all the glory , all the dignityes , all the riches , all the treasures , all the ioyes , al the blessinges , as very well Lessius explicateth in his treatise of Infi●ity .

This soule not content , leasurely walketh in these fourteen Abbysses of greatnesse , which are in God , to wit , Infinity , Imm●nsity , Immutability , Eternity , Omnipotency , Wisedome , Perfection , Sanctity , Benignity , Power , Prouidence , Mercy , lustice , & the End whereunto all things tend . She first considereth euery perfection absolutly , then by comparison , and application making a circle about her selfe , & comparing this Infinity of God , to her nothing , this Immensity to her littlenesse , this Immutability to her inconstancy , this Eternity to the shortnes of her temporall life , this Omnipotency to her weaknesse , this Wisedome to her ignorance , this Perfection to her defects , this Sanctity to her vices , this Benignity to her ingratitude , this Power to her pouerty , this Prouidence to her stupidity , this Mercy to her obstinacy , this Iustice to her iniquity , this End whereunto all thinges incline in great dependenci●s which spring from her infirmityes .

It abydeth there wholy rauished in God , as a small Ant would be in the Sun , and not vnlike Aristotle , who ( as it is sayd ) being not able to vnderstand the floud , and ebbe of an arme of the Sea , threw himselfe into it : so she likewise ingulfeth her selfe in so many wonders , not willing any longer to measure her loue , by the ell of her knowledge .

She is entraunced in this great labyrinth of Miracles much more then the Queen of Saba in the pallace of Salomon , and necessarily she must in the end breake out into an exteriour act , and say : My God , and my All , the God of myhart , my portion , and myne inheritance for all eternity !

SECT. 5. Example of Adoration .

PVrsuing this course you shall worship God , prostrate on the earth , resounding as a small string of the great Harpe of the world , offering the whole vniu●rse to the Creatour , as a votiue Table hung vp on his altar , & entirely resigning yourselfe to his will . To this act , agreoth well the Hymne of the three Children in the Fornace , who called all creatnres , as by a list-rolle to the prayses of God : or els take the forme which the Angels & Saints vsed in adoring this soueraigne Maiesty , Holy , Holy , Holy , Lord God of Hoastes , who hast beene , who art , and shalt come ; thou art worthv , O Lord our God , to receaue , as a tribut , all glory , al honour , all vertue ; for thou art the Creatour , & absolute master of all things . It is thou , who hast created both heauen & earth , with all their ornaments : thou who bindest the Sea by thyne omnipotent word : thou who signest the Abisses with the seale of thy name ; terrible , & prayse-worthy for euer : thou who makest the pillers of Heauen to tremble vnder thy feet : thou who strikest terrour into al creatures by the vnsupportable lustre of thy Maiesty : thou who sittest in the pauillion of thy glory vpon the winges of Cherubims , & from thence doest measure the depth of the abysse . I adore thee , my God , from the center of my Nothing , with al the creatures of the world , making into thy handes a full resignation of all that , which I am : and desiring to depend for the present and for all eternity vpon thy holy will .

SECT. 6. Of Thankesgiuing , which is the second act of Deuotion .

IT is an act very necessary considering the benefits , which we continually receaue from the hand of God . It is not fit we resemble the clowds , which couer the Sunne after it hath raysed them vp , but that we rather conforme our selues to the mirrour , which rendreth the image so soone as the face is presented .

We ought not to suffer any benefit to passe , comming to vs from this soueraigne hand , of which we represent not the liuely figure in our grateful remembrances . And if those ancient Hebrewes ( according to the relation of Iosephus ) set markes , and formes sometymes on their armes , otherwhiles on their gates , to declare vnto all the world the benefits which God had conferred on their families ; is it not a matter very iust , that we endeauour to acknowledge in some manner the liberalityes of the diuine maiesty ?

This act , consisteth in three thinges . First in the memory which presenteth to the vnderstanding the benefits receaued : and this derstanding considereth the hand which giueth them , and to whome , and how , and wherefore , by what meanes , and in what proportion : thereupon is framed in the will an affectionate acknowledgment , which not being able to become idle , vnfoldeth it selfe in exteriour acts , to witnesse the seruour of its affections .

To practise it throughtly , a lift must be made to your selfe of the benefits of God , which are contayned in three forts ●● goodnes , and mercy .

The first is , that , by which he hath drawne this great vniuerse from Abysses , and darkenes of nothing to the light of essence & life , for our sakes creating a world , with so much greatnesse , beauty , vtility proportion , order , vicissitude , continuance ; and preseruing it , as with the perpetuall breath of his spirit , affording to euery thing its ranke , forme , proprietie , appetite , inclination , seituation , limits , and accomplishment . But aboue all , creating Man , as a little miracle of Nature , with the adornement of so many pieces , so wel enchased , to beare on the brow thereof the rayes of his Maiesty .

The second benignity is , that , whereby he hath determined to rayse in man totall Nature to a supernaturall condition . And the third , by which he hath transferred humance Nature fallen into sinne , into miseries , and into the shadow of death ; to innocency , felicity , light , & life eternal .

It is the incomprehensible mistery of the Incarnation of the Word , which comprehendes six other benefits , to wit , the benefit of the doctrine and wisedom of heauen conferred on vs ; the benefit of the good examples of our Sauiour ; the benefit of redemption ; the benefit of adoption into the number of the children of God ; the benefit of the treasure of the merits of Iesus Christ ; the benefit of the holy Eucharist . Besides these benefits , which are in the generality of Christianity , there are to be represented oftentymes , with much humility , the particuler fauours receaued from God in birth , breeding , education , instruction , in talents of mind and body , in meanes and abilityes , in friends , in alliance , in kinred , in vocation , state and profession of life , in continuall protection , and deliuerance from so many perils , in the vicissitude of aduersities , and prosperityes , in the mannage of degrees of age , wherein euery one in his particuler may acknowledge infinit passages of the diuine Prouidence .

And all this falling vpon the soule with consideration of the circumstances of ech benefit , draweth in the end from the will , this act of gratitude , which maketh it say that , which the Prophet Dauid spake : My God , who am I , & what is the house of my Father , that hath hitherto bred me ?

SECT. VII . The manner of Thankesgiuing .

PVrsuing this , you shall then giue thanks for al benefits in generall , and ticulerly for those , which you presently receaue , and which are at that time proposed vnto you ; to the end you may season this act with some new tast . The Church accommodateth vs with an excellent forme of Thankesgiuing to God , in the Hymne Te Deum laud●mus . Or you may well say with those blessed soules .

To thee , O my God , benediction , light , wisedome , thankes , honour , power , & vertue , in the reuolution of all ages , for euer more .

My God , the glory which thou dost merit , be rendred to the throne of thy Maiesty ; and be thy holy peace on earth graunted to men of good will . My God , I laud , I blesse , & adore thee . I yield thee thankes for the greatnesse of thy glory , & be●●fits . Great God , King of heauen & earth , eternal Father , and absolute Lord of all thinges . And thou also my Sauiour Iesus , only Sonne of the heauenly Father , true God , true man , who takest away the sinns of the world , and sittest at the right hand of the liuing God . And thou holy Ghost consubstantiall with the Father , and with the Sonne , most Holy Trinity , receaue my prayers in thankesgiuing .

SECT. VIII . Of Offering or Oblation : which is the third act of Deuotion .

REligion , and Sacrifice began from the worlds infancy , and haue euer byn tyed to geather with an inseparable band . God who giueth all , would that we giue him ; and persuadeth that we take out of his coffers , what cannot be found in our Nothing . Obserue now ( I pray ) a matter considerable , that as in the law of Moyses , there were three manner of sacrifices , to wit , Immolations , Libations , & Victimes ; Immolations , which were made of the fruits of the earth ; Libations of liquors , as oyle & wine ; Victimes of beasts : so likewise God requires , that for fruits you affoard him your actions ; for liquors , your affections ; and your selfe for Victime . This is done by the act of Oblation , or Offertory , which is a way of sacrifice , wherby we offer our selues , and all that belongeth to vs at the altar of the diuine Maiesty .

That this act may be wel performed , it is necessary at the first , to haue a chast appreh●nsion of the power , and dominion which God hath ouer vs : Secondly , a most intimate knowledge of the dependance we haue vpon him , representing vnto our selues , that we not only receaued Being , and all that which consequently dependeth thereon , from his goodnesse , but that we also are supported perpetually by his hand , as a stone should be in the ayre ; and that , if he neuer so little remit thereof , we should be dissolued into the Nothing from whence we were extracted . From thence will arise an act of lustice in the promptnesse of the wil we shall haue to yield to God what appertaineth to him , and as heeretofore the Holocaust was the most noble of all Sacrifices , where the Hoast was wholy consumed , in honour of the diuine Maiesty : so should we imitate this excellent worke of Religion by consecrating to God , not only our actions , and affections , but al we are , wishing to be annihilated , and dissolued for him , if it may be for the glory of his diuine Maiesty .

But if this annihilation cannot be real , it must be at the least formed in the mind in a very singular manner , acquiring to our selues as much as possibly we may , 12. sorts of disengagemēts , wherein consisteth the perfection of the Holocaust .

The first is , a discharge from all affection of things temporall , so that we no longer loue any thing , but for God , & according to God . The second is , a dis-entanglement from proper interest in all our actions . The third , an entire mortification from sensuality . The fourth a separation from amities sensuall , naturall , and acquired , not suffering them any longer to lay hold on our hart , to the preiudice of vertue . The fifth , a banishment of wordly imaginations , in such manner , that their only representation may breed in vs an auersion , and horrour . The sixth , an enfranchisment from worldly cares not necessary to saluation . The seauenth , a freedome from bitternes , and perplexityes of hart , which ordinarily spring from ouermuch loue conferred on creaturs . The eight , a couragious flight from all sorres of vanityes of the mind . The ninth , a contempt of sensible consolations , when God would haue vs to be weaned from them . The tenth , an abnegation of scruples of hart , and proper fantasies , to follow the aduise and command , of those who gouerne vs . The eleuenth , a mitigation of the distu●bances which happen in aduersityes . The twelfth , an absolute mortification of iudgment , & will : so that we follow al the inspitations of God , as true Dyalls do the Sunne .

He , who therein hath proceeded so farre , maketh a true annihilation of himselfe , and an excellent oblation of all that he is : nay if you cannot wholy giue the Tree with so much perfection , at least yield the fruits desiring in conclusion to offer vp all your facultyes , your senses , functions , wordes , workes , and all you are ; remembring the saying of S. Iohu Chrysostom : That it is the most wicked auarice that may be , to defraud God of the oblation of ones selfe . Offer your Memory to the Father , to replenish it as a vessell of election with thinges profitable ; your Vnderstanding to the Sonne , to enlighten it with eternall verityes ; your wil to the holy Ghost to enkindle it with holy ardour ; consigne your body to the B. Virgin to garde it vnder the seale of purity . Say particulerly to the Word Incarnate , what the deuout S. Gertrude did .

SECT. IX . The manner of offering ones self to God .

O My sweet Sauiour illuminate my intentions with thy lights , and support my imbecillityes by thy mercyes . I at this present recommend the little seruice I do to the ineffable sweetnes of thy hart , and henceforth set it before thyne eyes , to direct , correct , and perfect it . I offer it vnto thee with all I am in the full latitude of my a●fections , both for my selfe , and all the faithfull , and I offer it in the vnion of that most exact attention thou vsedst , when thou prayedst vpon earth to thy eternall ●ather .

SECT. X. Of Contrition , the fourth Act of Deuotion .

IT is an act most necessary , in such perilous encounters , and so great frailty wherein we ordinarily liue . The learned Theodoret in his questions vpon the Scripture sayth , there are three kindes of life signifyed by three sortes of creatures , whereof mention is made in the sacrifice of Abraham in the 15. Chapter of Genesis . There is a life Animall , represented by foure-footed beastes . 2. A life mourning , figured in the Turtle . 3. A life white and pure , wherof the Doue is the Hierogliphick . Animal liues are the most frequent in the world ; Doue-like liues are very rare ; but there is not any Doue so pure which hath not euer some need of the mourning of the Turtle . Behold the cause why we ought not al most to pray at any tyme , without stirring vp some acts of Contrition . Euery one knowes Contrition is a detestation of sinne , beyond all thinges most detestable , which taketh its fource from the loue of God , and from the hope of his mercy , and ought euer to be accompanied with a firme purpose of amendment . The first foundation of it is the beliefe of a liuing God , of a God cleere-sighted , of a God dreadfull in all his iudgments , wherby is procured a feare , awed with the paines due to sinne in harts the most stupid . This is the Thūderstroke which causeth Does to fawne , and rayseth tempests , & earthquakes in the soule . Then Hope reareth it selfe aboue the Horizon , dispersing amorous rayes with a certaine confidence we haue to obtaine pardon of our sinns in submiting vs to the yoke of pennance . Afterward , the loue of God beginneth in the soule to free , and discharge it selfe from interests of the earth , to produce in the end this celestial dolour which is created as pearles from the dew of heauen . O a thousand tymes happy those , who wash themselues with the waters of snow , wherof holy Iob speaketh , and purify themselues in the wholesome poole of Penitence .

Stir vp oftentymes acts of Contrition in generall for all sinnes , and particularly for some defects , and imperfections , which most surcharge you , with a firme purpose to resist them stoutly , & vtterly to extirpe them by the help of God . Say for this cause , what followeth .

SECT. XI . A forme of Contrition .

O Father , I haue sinned against heauen , & before thee , vnworthy that I am to beare the title of a sonne , hauing repayed so vnspeakable a goodneswith contempt , and such benefits with ingratitude . I complaine not of the punishments contracted by my rebellion ; but I bewayle a God offended , who ought to be loued , and honoured aboue all thinges . Where shall I find torture inough to reuenge me on my selfe , & reares sufficient to wash away my offences ? Father , the aspect of my sinne shall henceforth be more hideous to me , then Hell . Vse me as one of thy mercenaryes . My God , thou art our Father , and we are nought els but earth , and slime in comparison of thee . Thou art our workman , and we all as clay in thy handes : My God be not angry with an object so fe●ble , and wretched . My God remember not the sinnes of my forepassed life .

SECT XII . Of petition or request , the fifth Act of Deuotion .

A Great Emperour arriuing in Aegypt , to witnesse the zeale he bare to the publique , sayd to the Aegyptians : Draw from me , as from your riuer Nilus : but what may be drawne from a man , but hopes , which are crackt as bubbles in the water , to the same proportion they are raysed . It is from God we must draw , since he is a fountaine which perpetually distilleth , and who quenching the thirst of all the world , hath himselfe but one , which is ( as sayth S. Gregory Naztanzon ) that all mortalls should thirst his goodnes .

We must necessarily beg of God , since our necessityes enforce vs thereunto , & his bounty inuiteth vs , we must aske that he hath appointed vs in our Lords praye● , which is the abridgement of all Theology : we must demaund it in the name of the Sonne , & with confidence to obtaine it ; we m●st begge it for the Church , for the Pastours , for our most gracious King for publike necessities , for our selues , for our neighbours ; we must aske for spirituall & temporal blessinges , so much as shall be lawfull according to occasions , neuer forgetting the dead . For which purpose it is good to haue a collection of prayers for all occurrences , as a litle Fort furnished with all manner of pieces of battery , to force euen heauen it selfe with a religious fortitude , and a pious violence .

At the least pray daily euery morning , that thou mayst not offend God mortally , not be wanting in grace , light , and courage to resist those sins , to which thou art most inclined ; to practise the vertues most necessary for thee ; to be guided and gouerned this same day vnder the prouidence of God , in all which concerneth the weale of soule , body , and thinge● exteriour . To participate in all good workes done thorough Christendome ; to obtaine new graces , and asistances for the necessities of our neighbours , which may then offer themselues , and that by the intercession of Saints , where with your prayer must be sealed . Say for your selfe , and all those , who concerne you , what S. Thomas vsed .

SECT. XIII . A forme of Petition .

MY God giue both to me , and to all those whom I recommend in my prayers , an vnderstanding , which may know thee , an affectionate deuotion , which may search for thee , a wisdome that may find thee , a conuersation that may please thee , a perseuerance that may boldly waite on thee , a confidence which may happily imbrace thee . My God so handle the matter , that I may be wounded with thy sufferings in penitence , that in this life I may vse thy blessings in grace , & enioy in the other thine eternall comforts in the bosome of glory . So be it .

SECT. XIIII . Of the intercession of Saints , of which we make vse in the petitions we offer to God .

AS for the intercession of Saints it is good to recommend your selfe very particularly to the Mother of God by this auncient forme .

O my most Holy Mistresse , I put my selfe to day , and so all the dayes of my life into your protection , & ( as it were ) into the bosome of your mercyes . I recommend vnto you my soule , my body all that belongeth to me , all my hopes , all my affaires , all my difficultyes , my miseries , my consolations , and aboue all the manner of my death , to the end , that by your merits , & prayers all my actions may be directed according to the most holy pleasure of your Sonne .

O most mild virgin , succour the miserable , asist the weake , comfort the afflicted , pray for the people , be the aduocate of persons Ecclesiastike , protectrix of the deuout sexe . So vse the matter , thatal those , whocelebrate your memory , may at this time tast your fauors : but most especially obtaine for me of your Sonne a profound humility , a most vnspotted chastity , progression , and perseuerance in goodnesse , and affoard me some small participation in the dolours you suffered on the day of his passion , adding thereunto also a sparke of that great deuotion you did vse in the holy Communion , after the Ascension of the Word Incarnate .

For your Angell-Guardian , saying .

O God Omnipotent , & Eternall , who hast created me to thy Image , & deputed one of thy Angells to defend me , though I be most vnworthy of this fauour : Giue me grace I may now to day auoyd all perils of soule , and body vnder his direction , & safeguard , & so vse the matter , that in the end after the course of this life , I may partake in Heauen of his glory , whome I haue on Earth for protectour .

And to al the Angels , in making prayer by the imitation of the Church .

O God , who with admirable order gouernest the ministery of Angels , and men , so do by thy mercy , that those who are present , and perpetually attend in Heauen before the throne of thy Maiesty may likwise on Earth be guides , and protectours of our life .

And for all Saints .

PRotect thy poore people ( o Lord ) & as they haue a singular confidence in the protection of thy great Apostles S. Peter & S. Paul , and in all the rest of thy Apostles , and in all Saints of both sexes , who now suruiue in Heauen , preserue by thy gracious assistance , and for euer defend them .

Then in memory of those , whose fectiualls the Church at this present celebrateth , & whose names are couched in the Martyrologe .

LET all thy Saints ( O God ) who are honoured through all the parts of the world assist vs , that we recording the memory of their merits , may be sensible of the fauour of their protection . Giue peace to our times by their intercession , and for euer banish all malignity from thy Church . Prepare our way , our actions , our wills , in a comfortable prosperity , affoarding beatitude to our Benefactors , for the salary of their charity , and to the soules of the faithfull departed , eternall rest . I most humbly beseech thee through thy wel beloued Sonne .

I speake this briefly , supposing that for your other more enlarged deuotions , you will haue either a book of meditations , as those of Father Bruno , or a collection of prayers , as those of Ribadeneira , and the interiour occupation of the R. Father Cotton , which is very deuout , and most proper for persons of quality .

You shall find that these fiue acts well practized , will giue you full scope of prayer , and entertainment with God vpon all occasions .

SECT. XV. Of the time proper for spirituall Lesson .

IF you will belieue me , at the very same instant of the morning when your mind is most free from earthly thoughts , you shall do well to vse some spirituall reading , one while of precepts , another while of the liues of Saints , remembring that which S. Isidore spake in his booke of sentences ; That he who will liue in the exercise of the presence of God , ought often to pray and read . For when you pray , you speake to God , & when you read God speaketh to you . Good sermons , and good bookes are the sinewes of Vertue .

Do you not obserue , that colours ( as philosophy teacheth vs ) haue a certayne light , which during in the night becometh dull , and ( as it were ) buryed in matter : But so soone as the Sunne rayseth himselfe aboue the earth , and displayeth his beames ouer so many beautyes languishing in darkenesse , he awakens them , and maketh them appeare in their true lustre , So may we ( truly ) say , we haue all , certaine seeds of Wisdome , which amidst the vapours enforced by passions , remaine ( as it were ) wholy smothered vp , if the Wisdome of God , which speaketh in holy scripture , and good spirituall bookes , excited them not , giuing them beauty , and vigour to vnkindle the passage of our actions to vertue . Perpetually call vpon the Father of Lights , to direct your reading , before you take a booke in hand . Read little , if you haue little leysure , but with atten●ion ; & euer stay vpon some sentence , which returneth againe to your memory during the same day . You shall find that good bookes only teach you that which is truth , commaund nothing but good , and promise nought but felicity .

SECT. XVI . Of other Acts of Deuotion : and first of Masse .

MAsse should be heard euery day , if it were possible , and at a certaine hower , in the manner , as we haue expressed in the practise of this Exercise : & it is one of the principall Acts of deuotion , the forme whereof ought to haue fiue conditions , Consideration , Feruor , Comelynesse , Example , Vnion . Consideration for the vnderstanding ; Feruor , for the wil ; Comelynesse , for the body and exterior gestures ; Example , for your Neighbour ; Vnion , for God . Consideration , not to go thither through Custome , or Complement , Hypocrisy , or compulsion ; but with reason , and reuerence , as to the Treasury of the sufferings , and merits of Iesus Christ . Feruor , to pray there deuoutly , purely , and ardently , dismissing at that time the thoughts of all other affayres . Comelynesse , in auoyding tattle , ill postures , & the irreuerences of so many ill instructed persons , who shall in the end find the vengeance of God in the Propitiatory . Example , in edifying all there present , who ordinarily deriue great apprehensions of God , by beholding in the Church the deuotion of persons of quality . Vnion , in dilating your hart and soule , in the hart and soule of the Sonne of God , by an inward , and harty affection , hauing at that time neyther eyes , eares , nor thoughts , but for his loue ; according to the saying of an auncient Father , who affirmed that no man behaued himselfe deuoutly inough in the Church , if he thought there were any thing els in the world , but God , and himselfe .

It is muh to the purpose to haue good prayer-books , where the offices be distinguished for euery day of the weeke , and to say them according to your leysure , & with a well-rectifyed , and perseuerant piety .

It is a familiar , and well accommodated deuotion to heare Masse well , which is done by conforming your action to that of this great Sacrifice . Masse hath fiue principall parts . The first consisting in the confession and prayse of God . The second in the instruction of the Epistle , the Gnospell , & Creed . The third in Oblation . The third in Oblation . The fourth in Consecration . The fifth in Petitions and Prayers , which are especially made at the end .

At the Consiteor , you shall implore the diuine assistance to direct this Act wel , you shal coufesse your sinnes : and likewise God in the Hymne of Angels , which is ordinarily repeated in this place , endeauouring to imitate the reuerence of those Heauenly Quires .

At the instruction , if you vnderstand not the words of the Epistle , and Ghospel , which is then read ; Read , and meditate attentiuely at that time on some sentence of the little abridgement of the doctrine of Iesus Christ . A little to tast leysurely the wordes of our Sauiour is a great spurre to perfection ; & it oftentimes happeneth , that many haue beene conuerted by a good Word , which penetrated very far into their harts .

SECT. XVII . An abridgment of the Doctrine of Iesus-Christ to be vsed at Masse .

I Am the Way , the Truth , and the Life : No man commeth to the Father , but by me . Iohn . chap. 14.

The time is fulfilled , and the Kingdome of God is at hand : Be penitent , and belieue the Ghospell . Marc. chap. 1.

Come to me all yee that labour , and are burthened , and I wil refresh you : Take vp my yoake vpon you , & learne of me , because I am meeke , and humble of hart , and you shall find rest to your soules : For my yoke is sweet , and my burthen light . Matth. 11.

Al whatsoeuer you will that men do to you , do you also to them : For this is the law & the Prophets . Math. 7.

This is my prec●pt , that you loue one another , as I loued you : Greater loue then this no man hath , that a man yield his life for his friendes : you are my friendes , if you do what I commaund you . Iohn . 5.

Loue your enemyes , do good to them that hate you & pray for them that persecute you , that you may be the children of your Father in Heauen , who maketh his Sun to rise vpon the good & bad , & raineth vpon iust and vniust . Math. 5.

Be merciful , as your heauenly Father is mercifull : ludge no man , and you shal not be iudged . Cond●mne no man , & you shall not be condemned .

Forgiue , and you shal be forgiuen . Giue , and there shal be giuen to you . Luc. 6.

See , and beware of all auarice : For not in any mans aboundance doth his life consist , of those things that he possesseth . Luc. 12.

Enter by the narrow gate : because broad is the gate , and large is the way that leadeth to perdition , & many there are , that enter by it : How narrow is the gate , & straite is the way that leadeth to life , & few there are , that find it ? Math. 7.

He that taketh not vp his Crosse , & followes me , is not worthy of me . Math. 10.

You shall be afflicted in this world : but take courage , I haue vanquished the world . Iohn . 19.

Behold I am with you all the dayes , euen to the end of the world . Math. 28.

Watch , & pray , that you may not fall into tentation . The spirit is prompt , but the flesh is frayle . Math. 26.

Let your loynes be girded , and candles burning in your hands , and you like to men expecting their Lord , when he shall returne from the wedding ; that when he doth come , and knocke , forthwith they may open vnto him . Luc. 12.

Looke well to your selues , ●east perhaps your harts be ouercharged with surfetting and drunknesse , & with the cares of this life . Luc. 21.

Behold the houre , when all those , that are in their graues shall heare the voice of the Sonne of God , and such as haue done well shal come to the resurrection of life , but those who haue done ill , to the resurrection of iudgement .

SECT. XVIII . What is to be done at the Offertory in Masse , and other ensuing Acts.

AT the Offertory you shal endeauour to stir vp in your selfe a great reuerence of this incomparable Maiesty , who commeth to replenish this sacrifice with his presence ; and you shall say : My God , dispose me to offer vnto thee , the merits of the life , and Passion of thy wel beloued Sonne . At this present , in the vnion thereof , I make oblation vnto thee of my vnderstanding , my wil , my memory , my thoughts , my words , my workes , my sufferings , my consolations , my good , my life , all that I haue , al that I can euer pretend vnto : and I offer it vnto thee , as by the hand of the glorious Virgin Mary , and the holy Angells , who are present at this sacrifice , to present vnto thee the prayers of all this faithfull company .

Afterward at the Preface , when the Priest inuiteth all the world to lift their harts vp to God , or when the Angelical Hymne is pronounced , which is called by the Auncients T●isagion , these words may be sayd , drawne from the Liturgy of S. Iames , & S. Chrysostome .

To thee the Creatour of all Creatures visible , & inuisible : To thee the Treasure of e●ernal blessing● : To thee the fountaine of life , & immortality : To thee the absolute Mayster of the whole world , be the praise honour , and worship yielded , which thou deseruest . Let the Sunne , the Moone , the Quire of Starres , the Ayre , the Earth , the Sea , & all that is in the Celestiall , & Elementary world blesse thee . Let thy Hierusalem , thy Church from the first birth therof already enrolled in heauen , glorify thee . Let so many chosen soules of Apostles , Martyrs , and Prophets ; Let Angels , Archangels , Thrones , Dominations , Principalityes , Powers , and Vertues ; Let the dreadfull Cherubins , & Seraphins perpetually sing the hymne of thy triumphs .

Holy , Holy , Holy , Lord God of Hoasts , Heauen , and Earth are filled with the glory . Saue vs , thou , who doest inhabite Heauen which is the Pallace of thy Maiesty .

After Consecration at the Adoration of the Hoast Saint Thomas sayd .

MY Lord Iesus , thou art the Sonne of the Eternall Father . It is thou , who to redeeme the world hast cloathed thy selfe with our flesh in the wombe of a Virgin . It is thou , who hauing ouercome the Agonies of death , openedst heauen to vs . It is thou , who sittest at the right hand of the Eternal Father , & who shalt iudge the liuing , and the dead . My God help thy seruants , whome thou hast Redeemed with thy most precious bloud .

Hauing adored the Hoast , say this Prayer of S. Bernard in his Meditations vpon the Passion ,

O Heauenvly Father , Behold from thy Sanctuary , and Throne of thy glory this venerable Hoast which is offered to thee by our Bishop , lesus thy most innocent and sacred Son , for the sinnes of his Brethren ; and mollify thy hart vpon the multitude of our offences , and miseryes . Behold the voice of the bloud of this most innocent Lambe which cryeth out to thee , and himselfe all crowned with glory , and honour , standeth before thee at the right hand of thy Maiesty . Looke ( O my God ) on the face of thy Messias , who hath been obedient to thee , euen to death , and let not his sacred wounds be euer farre distant from thine eyes , no more then the remembrance of the satisfaction he presented to thee for the remedy of our crimes . O Let all tongues prayse , & blesse thee , in remembrance of the super-aboundance of thy bounty , thou who hast deliuered thine only Sonne ouer to death vpon earth , to make him our most faithfull Aduocate in Heauen .

FOR PETITION . At our Lords prayer , when you haue sayd it , repeate these words of the Liturgy , heere before alleadged .

MY God be mindfull of all Pastours , and faithfull People , who reside in all Regions of the habitable world , in vnion of the Catholicke Faith , & preserue them in thy holy peace .

Good God , saue our most Gracious King , and his whole Kingdome : lift vp the prayers , which we offer to thy liuing Image , vpon thine Altars .

My God Eternall , remember those , who trauell by Sea , or Land , and are exposed to so many dreadfull daungers . Remember so many poore Pilgrimes , Prisoners , & Exiles , who sigh vnder the miseries of the world .

My God , remember the sicke , and al those who are in any discomfort of mind : Remember so many poore soules toyled out with acerbities , who implore thyne assistance : Remember also the conuersion of so many Heretiques , Sinners , and Infidels , whome thou hast created to thyne owne image .

My God , remember our friends & benefactors ; take this great sacrifice for the liuing and the dead , and so do , that all may tast the effect of thy mercyes ; dissipate scandals , warres , and Heresies , and affoard vs thy peace , and Charity .

And at the end of Masse .

MY God , powre downe thy graces vpon vs , direct our steps in thy paths , fortify vs in thy freare confirme vs in thy friendship , and in the end giue vs the inheritance of thy children .

It is also very expedient to haue your deuotions ordered for euery day of the weeke .

SECT. XIX . Deuotions directed for the dayes of the weeke .

IF you desire this distinction of dayes , I tell you that some dedicate Sunday to the most holy Trinity ; Munday , to the comfort of faythfull soules , which are departed into the other world ; Tuesday , to the memory of Angels ; Wednesday , to that of the Apostles , & of al Saints ; Thursday , to the veneration of the Sacrament of the Altar ; Friday , to the mystery of the passion ; and Saturday , to the honour of our Blessed Lady .

Others employ their remembrance to be particuler for euery day : as for Sunday , the glory of Paradise ; Munday , the iudgment-day ; Tuesday , the blessinges of God ; Wednesday , death ; Thursday , the paynes of Hell ; Friday , the passion ; Saturday , the vertues of our Lady , as heeretofore . It is the Counsell of S. Bonauenture , in his lesser workes .

We deriue also a singular practise of deuotion for euery day of the weeke from the Hymnes of S. Ambrose , which the Church for euer makes vse of . For from thence we learne to thank God , for euery worke of creation , and to make the greater world correspond with the lesse .

Sunday , which is the day , wherin the light was created , we should render thanks to God , that he hath produced this temporall light , which is the smiling of heauen , & the ioy of the world , distending it as a piece of cloath of gold ouer the face of the ayre & earth , & enkindling it as a torch to behold his workes by . From thence penetrating further , we will giue him thankes , that he hath afforded vs his sonne , called by the holy Fathers , the Day-bringer , to communicate vnto vs this great light of sayth , which is , as sayth Saint Bernard , A copy of the Eternity ; we will humbly beseech him , this light may neuer be Eclypsed in our vnderstandings : but may daily replenish vs with more & more knowledge of his holy will . And for this purpose , we must heare the word of God , and be present at diuine Seruice with all feruor and purity . Carefully preserue your selfe from pollution through any disorder , on the day , which God hath reserued to himselfe , and from giuing to Dagon the first fruits of the weeke , which you should offer vp at the feet of the Arke of Couenant .

Monday , which is the day , wherein the Firmament was created to separate the waters , the Celestiall from the inferior and terrestriall waters ; we shal represent vnto our selues , that God hath giuen reason vnto vs , as a firmament to separate diuine cogitations from animal ; and we will pray vnto him to mortify in vs anger , and concupiscence , and grant vs a perfect maistery ouer all the passions , which oppose the law Eternall .

Tuesday , the day wherin the waters , which before couered the whole element of the Earth , were ranked in their places , & the earth appeared to become the mansion , nurse , & tombe of man ; we shall figure vnto our selues the great worke of the iustification of the world , made by the Word Incarnate , when it had raysed vp a huge masse of obstacles , as well through ignorance , as sinne , which couered the whole face of the world , and that he hath made a Church , which appeared as a blessed Land , loaden with fruits , and beauties to eleuate vs in fayth , and bury vs in hope of the resurrection . We will begge of him to take away all the hinderances of our soule , so many ignorances , sinnes , imperfections , feares , sorrowes , cares , which hold it , as in an Abysse , and that he would replenish vs wi●h the fruits of Iustice .

Wednesday , wherin the Sun , Moone , and Starres were made ; we shall propose vnto our selues for obiect , the beauty , and excellency of the Church of God , adorned with the presence of the Sauiour of the world , as with a Sun ; of the B. Virgin , as a most resplendent Moone , and with so many Saints which are as starres of the firmament ; and we will humbly intreate of God to embellish our soules with the lights and vertues suteble to its condition . And aboue all , that he would giue vs the six qualityes of the Sun Greatnes , Beauty , Measure , Feruour , Promptnesse , Fruitfullnesse . Greatnesse , in the eleuation of our spirits aboue all thinges created , & in a capacity of hart which is neuer filled with any thing , but God ; Beauty , in guifts of grace ; Measure , in the sway ouer passions ; Feruor , in exercises of Charity ; Promptnesse , in the obedience we owe to his law : Fruitfullnesse , in production of good works .

Thursday , the day wheron God ( as sayth S. Ambrose ) drew birds , & fishes out of the waters , the Birds to fly in the ayre , and the Fishes to abide in this inferiour element ; we shall imaginewith our selues the great separation , which shall be made at the iudgment-day of God , when of so vast a number of men , extracted from one , & the same masse , some shall be raysed on high to people Heauen , & enioy the sight of God : others made a prey for hell , and exposed to euerlasting torments , and in this great abysse and rerror of thoughtes , we will beseech God to hold vs in the number of his elect , and affoard vs the fauour to score out our predestination , in our good and laudable actions .

Friday , whereon other creatures were brought forth , and man was created who was at that tyme appointed ouer them for gouernour and king , we will propose vnto our selues the greatnesse , excellency , & beauty of this man , in the Talents which God hath giuen him , as well of grace as Nature : what a businesse it hath beene to keep the hands of the Creatour employed in his production : hands ( sayth S. Basil ) which were to him as a wombe ; but how much more hath it cost him to make him a new , drawing forth so much trauell , such quantity of sweat , and bloud from the Sonne of God , who annihilated himselfe for him , cherished , and fostered him ( sayth S. Thomas in his treatise of Beatitude ) in such sort that he , who were not well instructed by Fayth , would say : Man is the God of God himselfe . Thereupon we wil begge that we may not frustrate the merit of the life of God , giuen to eternize ours , and we will practise some kind of mortification , to beare God in our flesh ( as sayth S. Paul ) and to conforme vs to the sufferinges of the King of the afflicted .

Saturday , which is the day wheron God rested after the creation of the world we will meditate vpon the repose , which the beatifyed soules enioy in heauen . There is no more pouerty , maladyes , sorrowes , cares , calumnyes , persecutions , heate , cold , night , alteration , clamour , nor noyse . The body resteth fiue , or six foot vnder the ground , free from the relapsing employments of a life , frayle , and dying . It is in the sepulcher , as an inuincible sortresse , where it no longer feareth debts , Seriants , prisons , fetters . And the soule , when it is glorifyed leadeth the life of God himselfe , a life vitall , a life louely , a life inexhaustible , for which we oght to sigh , take paines , & begge it often of God with teares in our eyes , and grones from our hart ; as sayth S. Augustime .

It is necessary on the same day to make a reuiew of the whole weeke , to examine the state of your soule , your passions , your affections , your intentions , scope , proceedings , & progressions .

And especially when the moneth is spent , to consider diligently , what God would haue of vs , whatwe of him , & what course we take to please both him , & our selues : what desire we haue of Perfection , what obstacles , what defectes , what resistance , what meanes ; & to mannage all our endeauours vnder the protection of the Saint we shal take for our Patron in the moneth following .

SECT. XX. Deuotion for the houres of the Day .

THE Church likewise assigneth vs a practise of deuotion for all the houres of the Day , if we will rightly apply it . For it seemeth the hath a purpose to make of a Christian champion , a true bird of the Sun , which saluteth ( as it were at all Houres ) this bright starre , seeming to applaud it by her song , and the clapping of her winges , she desireth , that in daily imitation of her , we loose not God out of our fight , and that we abide in perpetual centinel , humbly to beseech and adore him .

At the Prime Houre .

( Not speaking at all of the nightly exercise ) this inuiteth vs in the hymnes of S. Ambrose to begge fiue thinges : the protection of God for all the day ; peace ; discreer gouernement of the senses ; repose of the hart ; mortification of the flesh .

At the Third .

Which is the third Houre after the rysing of the Sun , the houre wherein the Holy Ghost descended in the forme of fiery tongues on the Apostles , we pray the same Spirit to replenish , with vigour & flames our vnderstanding , our wills , our senses , our harrs , our tongues , our mouthes , so that our neighbours may be enflamed by our good examples .

At the Sixth .

Which is the houre of noonetide , we behold our Sun of iustice , to intreat of him foure thinges , to wit , Alienation from feruours of concupiscence , Mortification from choler , Health of body , & Tranquility of mind .

At the Ninth .

Which is about three of the clocke , when the Sunne is already bending towardes the West , we cast our eye vpon our great Starre , and demand of him , that as he is the immoueable Center round about , when the whole world is turned , & holdeth the beginning , & progresse of light in his owne handes , he first afford vs happy vespers ; secondly a Constancy in goodnes ; thirdly , a happy End .

At Vespers .

When darkenesse draweth neere , we beseech the diuine Maiesty to gather to himselfe our hartes oppressed by sinne , and in themselues diuided by so great a diuersity of actions , that he will cleanse , and direct them in the way of eternity , so , that depriued of this temporall light , we may make a sweet retreate into the bosome of God , who is the fountaine of intelligible light ; and that ending our life as we finish the present day , we may gaine the prize of Beatitude .

At Compline .

When darknesse now couereth the face of the earth , we will a● range our seluas , as little birds vnder the winges of God , beseeching him , that according to his customary goodnesse , he hold vs vnder his protection ; that he chase away from our sleep euill dreames , & the phantasies of Night , hindering the crafty surprizalls of our Aduersary , who roameth vp & down about vs , as a roaring Lyon , besetting the sheep-cote .

These deuotions are graue , authentique , and able throughly to instruct a Soule , that will practise them .

SECT. XXI . Of Confession : an Act of deuotion very necessary ; with counsell vpon it .

I Ranke amongst the deuotions of the weeke , Confession , and Communion ; for ( for such as will lead a life pure , there is no excesse ar all ) if the weeke circūuolued they discharge themselues of this duty . And although I haue spoken amply inough according to my scope , of the practise of these exercises , in Treatises which I haue compiled thereof , and that it were as to carry a drop of water into a riuer , to write of it after so great an aboundance of bookes : yet am I bound by the necessity of my dessigne , to tell you in few wordes , that to make your Confession good , it ought to haue the qualities of a Mirrour . 1. Solidity , 2. Liuely representation , 3. Clearenesse .

1. Solidity , in going therunto with much consideration of your misery , of your sinnes , and imperfections .

2. Much reuerence towardes the Maiesty of God , who beareth sway in this Sacrament .

3. With a reasonable examination of your conscience .

4. A distast of your offences , more for the interest of God , then for any other consideration .

5. An accomplishment of the pennance enioyned , & a true amendment .

Liuely Representation .

1. In auoyding confessions made by rote , which haue euer but one and the same sound , or those which are ouer dry , or are not sufficiently explicated , or such as are too much filled with history , & cloyed with superfluity .

2. In representing perspicuously the state of your soule , and succinctly discouering the condition therof .

First , in acts of deuotion which more particulerly concerne the diuine seruice , accusing your selfe of intentions lesse pure , of negligences , irreuerences , & voluntary distractions , contempt of holy things , coldnesse in fayth , and voluntary distractions .

Secondly , towards your selfe , in the direction both of your interiour , and exteriour , namely in sinnes of Vanity , Pride , Sensuality , Intemperance , Curiosity , Impurity , Idlenesse , Pusillanimity , Anger , Enuy , Iealousy , Quarrells , Auersion , Impatience , Murmur , Lyes , Detractions , Iniuries , Oathes , False promises , Babble , Impertinent tattle , Flattery , Scoffes , & Mockery .

Thirdly , towardes your Neighbonrs , as wel Superiours and equalls , as Inferiours , vnfoulding the defects that may haue happened in the duties , which Charity , or Iustice obligeth you to render to euery one , according to his degree .

Examine heere euery word , and you therein shal find matter of accusation .

As for clearenesse of Confession , it consisteth in explication in termes simple , honest , significatiue . Those who confesse often may be very short , specifying only ( when all things are light ) seauen or eight articles , or lesse also of note , happened since their last confession .

S. Bernard in the booke of the inward House , which is the Conscience , hath framed a little forme of Confession , causing the penitent to say before his Confessor such like words .

Father , I accuse my selfe to haue byn troubled with anger , moued with enuy , puffed vp with pride : and besides , I am fallen into an inconstancy of spirit , scoffes of the mouth , slaunders , & excesses of the tongue .

I accuse my selfe rather to haue iudged of my Superiors , then obeyed them ; that being reprehended for my faults , I haue murmured , and shewed my selfe refractary in matters of duty .

I accuse my selfe , to haue preterred my selfe before those who were better than I , vaunting , and boasting with much vanity , & presumption al whatsoeuer is myne , and despising others with taunts and irrisions .

I accuse my selfe to haue reglected the duty of my charge , and sought ambitiously into that of another .

I haue had neither respect to obedience , nor modesty in my wordes , nor discipline in my manners : but much selfe-opinion in my intentions ; obstinacy in my hatt , & vaine glory in my wordes .

I accuse my selfe to haue beene an Hypocrite , stiffe in hatred , and auersion from my Neighbour , byting , & bitter in wordes , impatient to be vnder subiection , ambitious of honour , couetous of wealth , slothful in workes of deuotion and charity , not sociable in conuersation , & many tymes vnciuill .

I accuse my selfe to haue beene ready to speake of the actions of another , rash to censure , contentious in argument , disdainfull in hearing , presumptuous in speaking to others , dissolut in laughter , excessiue in pleasures of rast , of game , and costly in apparell , burthensome to my friendes , troublesome to the peacefull , vngratefull to those who did me any good , ha●sh & imperious to such as were vnder my charge .

I haue boasted to haue done that which I haue not , to haue seene what I haue not , to haue said what I haue not ; and on the contrary to haue dissembled , and denyed to haue seene , what I haue seene , spoken what I haue spoken , and done what I haue done .

I accuse my selfe of carn all thoughts , impure remembrances , dishonest apprehensions , whereunto I haue not vsed resistance speedy inough .

Those who liue more dissolutely , shall find ( as sayth Harmatolus a Greeke Authour ) that they haue great accounts to make to the executioner of Concupiscence .

Behould the cause why they may well examine themselues concerning Kisses , Touchinges , Softnes , Pollutions , Fornications , Adulteries , ill vse of mariage , and other sinnes , called Monsters : adding also Impietyes , Sorceryes , Diuinations , false Oaths , Periuryes , blasphemyes , Calumnyes , Contentions , Disobediences , Iniustices , Oppressions , Falshoods , Thefts , Vsuries , Sacriledges , and such like .

It is not to be thought one can make a forme of Confession , as it were a Buskin for all legges : consciences are as faces , euery one beareth with it , its diuersity : that which S. Bernard speaketh in generall , may serue for a direction , yet ought it to be particularized , & circumstanced , shewing the intention , quality , quantity , manner and continuance of a Vice .

SECT. XXII . Behold heer an excellent prayer of S. Augustin for this exercise of pennance , drawne from a Manuscript of Cardinall Seripandus .

MY God , see heere the staynes , and woundes of my sin , which I neither can , nor wil hide from the eyes of thy Maiesty . I already beare the paine in remorse of my conscience , and in other sufferings ordayned me by thy prouidence for my correction : but I endure nothing , that may equal my demerit . One thing amazeth me that I so often feeling the payne of sinne , still do retayne the malice and obstinacy therof : my weaknesse boweth vnder the burthen , and my iniquity still abydeth immoueable . My life groneth in languishments , and is not amended in its workes . If thou slacken the punishment , I deferre my amendement , & if thou chastice me , I can no longer continue . I confesse my offence in thy correction , and after thy visitation , I no longer remember my sorrowes ; whilst thou hast the rodd in hand to scourge me , I promise all ; & if thou with-holdest it , I performe nothing . If thou touch me , I cry out for mercy ; and if thou pardon , I againe prouoke thee to strike . My God , my Lord , I confesse vnto thee my miseries , and implore thy clemency , without which there is no saluation for me . My God giue me what I aske , though I deserue it not , since without any merit of myne , thou hast extracted me from nothing , to begge it of thee .

SECT. XXIII . Of Communion , which is the principall of all the Acts of Deuotion : with a briefe Aduise on the practise thereof .

As for receauing , remember the six leaues of the lilly which it should haue ; I meane , Desire , and Purity before you present your selfe therein ; Humility , & Charity in presenting your selfe ; Thankesgiuing , and Renouation of mind after presentation .

And if you desire to know the quasityes , which will make you discerne a luke-warme Communion from a feruent , I say , that a good Communion ought to be lightsome , tastfull , nourishing , effectuall . Lightsome , in illustrating you daily more and more with reflections , and verityes of fayth , which may transport you to the loue of thinges diuine , and contempt of worldly , frayle , and temporall . Tastfull in making you to rellish in will , and sense , what you know by the light of the vnderstanding . But if you haue not this tast in deuotion tender and sensible , be not amazed thereat . For sensible deuotion will oftentymes happen to him , who hath left Charity , as is obserued by that great Doctour Richardus vpon the Canticles : Affectuosa dilection interdum afficit minūs diligentem . It is inough that you haue in the vpper region of your soule good habits of vertue . Nourishing , in holding your selfe in a good spirituall way , good thoughts of heauenly thinges , good affections towards the seruice of God free from drynesse , meagernesse , & voluntary sterility . Effectuall , in applying your selfe instantly to the exercise of solid vertues Humility , Patience , Charity , and to the workes of mercy ; for therein behold the most vndoubted note of a good communion .

It is good to present your selfe in it with sincere intentions , which are pondered , and fitted to occurrences ; communicating ( as S. Bonauenture obserueth in a little Treatise he composed of preparations for the Masse ) one while for the remission of sinnes , another while for the remedy of infirmities , sometyme for deliuerance from some affliction , sometymes to gaine a benefit , sometymes for thankes-giuing : Sometyme also for the help of our neighbour , and aboue all for the soules in Purgatory . In the end to offer vp a perfect prayse to the most holy Trinity , to record the sufferings of Iesus-Christ , and dayly to increase in his loue . For this purpose you may repeate , before you communicate , this prayer of the great Saint S. Thomas .

O most sweet Iesus , my Lord , and my Maister , Oh that the force of thy loue more penetrating then fire , & much sweeter then hony , would engulph my soule as in an abysse , drawing it from affections inordinate towardes all things vnder heauen , that I may dye in thy loue , since thorough loue thou hast vouchafed to dye for me on a Crosse .

And after Communion to make these petitions of S. Augustine .

O My God , that I might know thee , and likewise not be ignorant of my selfe ; and that there where thou art , might euer be the end of my desires . My God that I might haue no hatred but for my selfe , nor loue but for thee , and tha● thou be the beginning , progresse , and end of all my actions . My God , that I might humble my selfe euen to Abysses , and magnify thee aboue the Heauens , hauing my spirit no otherwise employed but in thy prayses . My God , that I might dye in my selfe , & liue in thy hart , & that I cold accept all which commeth from thy prouidence , as guifts from Heauen . My God , that I might pursue my selfe as an enemy , and follow thee as a singular friend . My God , that I had no other assurance , but the feare of thy holy name , nor confidence but in the distrust of my selfe . My God , when will the day come , that thou takest away the veile of the Temple , and that I may see thee face to face , to enioy thee eternally ?

THE SECOND PART OF THE DIVRNALL . Of acts of Vertue .

SECT. I. Twelue fundamentall considerations of Vertues .

YOW must vndoubtedly persuad your selfe , that the chiefest deuotion consisteth in the practise of good manners , without which , there is neither solide Piety , nor hope of Saluation .

Paradise is replenished with happy soules , & Hell with wretched . But the world wherein we liue , hath great diuersity of merchants ; some trafike in Babylon , and others in Sion , some through euill trade , & disorder in their carriage insensibly hasten to the vtmost misery , which is a separation from the life of God in an eternity of punishment . Others go in a direct line to the prime , and soueraigne happines , which is the vision , fruition , and possession of God , in an Eternity of inexplicable contentments . If you desire to take this way , I counsell you to set oftentymes before your eyes these twelue considerations , which I haue inserted in the holy Court. For in my opinion they are twelue great motiues to all actions of vertue .

The first is the nature , and dignity of man , to wit , that the first and continuall study of man ought to be man himselfe , to behold what he hath beene , what he is , & what he shall be . What he hath beene , Nothing ; What he is , a●reasonable creature ; what he shal be , a guest of Paradise , or of hel ; of an eternall felicity , or of an euerlasting vnhappines . What he is according to nature ; a maister-piece , where many Prerogatiues meete togeather ; a body composed of a meruaylous Architecture ; a Soule endowed with Vnderstanding , Reason , Spirit , Iudgment , Wil , Memory , Imagination , Opinions : A soule , which flyeth in an instant from one Pole to the other , descendeth euen to the Center of the world , and mounteth vp to the top , which is in an instant in a thousand seuerall places ; which imbraceth the whole world without touchingit , which goeth , which glittereth , which shineth , which diggeth into all the Treasures and Magazins of nature , which findeth our all sorts of inuentions , which inuenteth Artes , which gouerneth Common-wealthes , which disposeth worldes .

In the meane tyme she beholdeth about her selfe , her passions , as an infinite number of dogs , that barke at her happinesse , and endeauour to bite her on euery side .

Loue fooleth her , Ambition turmoyleth her , Auarice rusteth her , and Lust inflames her , Vaine hopes sooth her , Pleasures melt her , Despaire ouerbears her Choller burnes her , Hatred filleth her with gall , Enuy gnaweth her , lealousy priketh her , Reuenge ērageth her , Cruelty makes her sauage , Feare frosteth her , & Sorrow consumeth her . This poore Soule shut vp in the body , as a bird of Paradice in a cage , is altogeather amazed to see her self assayled by all this mutinous multitude : & though she haue a Scepter in her hand to rule , she notwithstanding often suffereth her selfe to be deceaued , rauished , & dregged along into a miserable seruitude .

Then see , what man is through sin , vanity , weaknesse , inconstancy , misery , malediction .

What he becommeth by Grace ? A child of light , a terrestriall Angell , the son of a celestiall Father by adoption , brother and coheire of Iesus Christ , a vessell of election , the temple of the holy Ghost .

What he may arriue vnto by glory ? To be an Inhabitant of Heauen , who shall see the Starres vnder his feet which he hath ouer his head , who shall be replenished with the sight of God , his beginning , his end , his true , only , and originall happynesse .

The second , the benefits receaued of God , considered in generall , as those of Creation , Conseruation , Redemption , Vocation , and in particular the guifts of the body , of the soule , of Nature , of capacity , ability , industry , dexterity , Warinesse , Nobility , Offices , Authority , Meanes , Credit , Reputation , Good successe of affayres , & such like , which are giuen to vs from heauen , as instruments to worke our saluation . And sometimes one of the greatest blessings , is that which few esteeme a benefit ; not to haue al these helps which lead a haughty spirit , weake , & worldly , euen into a headlong precipice ; but quite contray , their better wants , in the opinion of the world , put him into the estimation of heauenly things ; man seeing what he hath been , what he is , and what he must be ; from whence he commeth , whither he goeth , & that the vnion with God ( his Beginning ) is his scope , butt , and ayme ; if he doe what reason dictats to him , he presently resolueth to haue neithersinew , veyne , nor artery , which tendeth not to his end , to subiugate his passions , and no longet to serue creatures , but so farre as he shall know them auailable to arriue at his Creatour . Seruae commissum , expecta promissum , caue prohibitum . Euery creature sayth these three wordes to man : O man preserue that which is giuen thee ; expect that is promised ; & auoyd what is forbidden thee .

The third consideration , is the passion of the Sonne of God , a bottomlesse abysle of dolours , scornes , annihilations , loue , mercy , wisedome , humility , patience , ch●tity , the book of books , the science of sciences , the secret of secrets , the shoppe where all good resolutions are forged , where all vertues are purifyed , where al knots of holy obligations are tyed . The Schoole where al Martyrs are made all Confessors , all Saints . Our weaknesse and faintnesse commeth not , but for want of beholding this table of Excesse Who would euer open his mouth to complaine of doing too much , of sussering too much , to be too much abased , too much despised , too much turmoyled , if he considered the life of God , deliuered ouer , & abandoned for him , to so paineful labour . so horrible confusions , so insupportable torments : Nolo viuere sine vulneré , cùm te videam vulneratum . Oh my God , my wounded God as long as I shall see thy woundes , I will neuer liue without wound .

The Fourth , the example of all Saints , who haue waited on the King in the way of the Crosse , when we consider the progresse of Christianity , & the succession of so many ages . Wheresoeuer our consideration setteth foot , it findeth nothing , but the bloud of Martyrs , combats of Virgins , Prayers , Teares , Fastings , Sackcloth , Haire-cloth , Afflictions , Persecutions of so many Saints , who haue ( as it were ) wonne heauen by maine force : such haue been found , who heer to fore filled sepulchers with their members , torne with the engines , & swordes of persecution , and yet were aliue to endure , and suffer in their bodyes , hauing more woundes , then partes of their bodyes to be tormented . Demorabantur in luce detenti , quorum membris pleni erant tumuli , sayth S. Zeno. Is it not a shame to haue the same name , the same Baptisme , the same profession , and yet to be alwayes desirous to tread vpon Roses ; to be embarqued in this great ship of Christianity with so many braue spirtis , which euen at this houre dayly do wonders , & go vnder hatches to sleep in the bottome of the Vessell , as needlesle out-casts , & the very scornes of reasonable Nature .

The fifth , the peace of a good conscience , the inseparable companion of honest men , which sugreth al their teares , which sweetneth all their acerbityes , which dissolueth all their sharpnesse ; a perpetual banquet , a portatiue Theater , a desicious Torrent of inexplicable contentmentes , which begin in this world , & which are many tymes felt euen in chaynes , prisos , persecutions . What will it be when the consummation shall be made in the other world ; when the curtayne of the great tabernacle shal be drawne ; when we shall see God face to face , in a body impassible as an Angel , subtil as a ray of light , swift as the wings of Thunder , radiant as the Sunne , & when he shall be beheld among so goodly , and florishing a company , in a Pallace of inestimable glory ; and when one shall lead no other life , but that of God , of the knowledge of God , of the loue of God , as long as God shal be God : Nescio quid erit , quod ista vita non erit : vbi luet quod non capit locus : vbi sonat quod non rapit tempus : vbi olet quod non spargit flat us : vbi sapit quod non minuit edacitas , vbi haeret quod non diuellit eternitas , said S. Augustine What will this life be , nay what will this life not be , since all the goods thereof , eyther are not , or are in such a life : Oflights , which place cannot comprehend ; of voices and Harmonyes , which Tyme cannot take from vs ; of odours , which are neuer scattered ; a feast , which neuer is finished ; a blessing , which Eternity well may giue , but of which it neuer shall fee an end .

The sixth , there is to be considered on the other side the condition of this present life : A true dreame , which hath the disturbances of sleep , & neuer therepose ; a childish amuzement , a toyle of burthensome , & euerrelapsing actions , where for one Rose , a thousand thornes are found ; for one ounce of hony , a Tun of gall ; for bl●ssinges in semb●ance , euills in substance . The most happy there , count their yeares , and cannot reckon their griefs ; the carreires of the greatest honour are there all of Ice , and oftentymes not bounded , but with headlong ruines . His felicities are floating Ilands , which alwayes recoyle backward at that tyme , when we think to touch them with our fingar . They are the feast of Heliogabalus , where are many inuitations , many ceremonyes , many reuerences , many seruices , and at the end thereof we find a Table , & a banquet of waxe , which melts before the fire , & fromwhē●e we returne more hungry then we came . It is the enchanted Egge of Oromazes wherein this Impostor vaunted to haue enclosed all the happinesse of the world , and in breaking there was found nothing but wind : Omnia hae conspectui nostro insidiosis coloribus lenocinantur : vis illa oculorum attributa lumini , non applicetur errori , sayth S. Eucherius . Al these prosperityes flatter out senses with an imposture of false colours : why doe we suffer those eyes to be taken in the snars of error , which are giuen vs by heauen to behold the light , and not minister to lying ? Yea , that which greatly should distast vs in this present life , is , that we liue in a Tyme stuffed with maladies , as old age with indispositions : we liue in a world greatly corrupted , of which may be sayd ; it is a monster , whose Vnderstanding is a pit of darknesse ; Reason , a shop of malice ; Will , a hell , where a thousand passions outragiously infect him . His eyes are two conduit-pipes of fire , from whence fly sparkles of concupiscence ; his tongue an instrument of malediction ; his visage a painted Hypocrisy ; his body a spunge of ordures ; his ●handes the Talons of Harpies : & finally seemeth to haue no other faith but infidelity ; no law but his passion ; no other God but his owne belly . What contentment can it be to liue with such a Monster ?

The seauenth : If there be pleasures in life , they do nothing but a little slightly ouerflow the hart with a superficial delectation . Sadnesse diueth into the bottome of our hart , and when it is there , you will say , it hath feet of lead , neuer to forsake the place : but pleasure doth sooth vs onely in the outward partes of the skinne ; and all her sweet waters runne downe with a ful speed into the salt sea . Behold wherefore S. Augusti●e sayd , when any prosperity presented it selfe to his eyes , he durst not touch it . He looked vpon pleasure , as vpon a fleeting bird , which seemeth ( as it were ) ready to be seyzed on , and flyeth away as soone as euer he sees himselfe almost surprized .

The eight : Pleasures are borne in the senses , & like abortiues are consumed in their birth : Their desires are full of disturbances , their accesse is of violent , forced , and , turbulent agitations . Their satiety is forced with shame , & repentance ; they passe away after they haue wearied the body , & leaus it like a bunch of grapes , the iuyce wherof is crushed out by the presse ( as sayth S. Bernard . ) They hold it a goodly matter to extend their fullnesse ; it must end with life , and it is a great hazard , if during life it selfe they serue not their Host for an Executioner . I see no greater pleasure in this world , then the contempt of pleasure : Nulla maior voluptas , quam voluptatisfastidium , sayth Tertullian .

The ninth : Man which wasteth his tyme in pleasures , when they are slipped away much like waters engendred by a storme , findeth himselfe abandoned , as a Pilgrime despoyled by a theefe . So many golden . haruests which tyme presented vnto him are passed , and the rust of a heauy Age furnisheth him with nothing , but sorrow to haue done ill , and inabilities of doing well : what then remayneth to be sayd , but as the miserable King who gaue his scepter for a glasse of water : Alas , must I for so short a pleasure loose so great a kingdome ?

The tenth : Euill alwaies beareth sorrow behind it , but not true Pennance . It is a most particuler fauour of God , to haue tyme to deplore the sinnes of our passed life , & to take occasion by the for-locke . Many are packet away into the other world , without hauing at any tyme thought vpon their passage ; and some suppose they shall haue many teares at their death , who haue not one good Act of repentance ; they bewayle the sinnes which forsake them , and not God whom they haue lost . True Contrition is a hard piece of worke ; how can he obtaine it , who hath euer sought to neglect it ? Facilius inueniqui innocentiam seruarent , quam qui congruè paenitentians agerent , sayth S. Amborse .

The eleuenth : In the meane tyme Death approacheth apace ; it expecteth vs at all houres , in all places , and you cannot attend it one sole minute ; so much this thought displeaseth you . The decrees thereof are more cleare , & perspicuous , then if they were written with the beames of the Sun , and yet we cannot read them . His trumpet soundeth perpetually , more audibly then thunder , & yet we heare it not . It is no wonder , that Dauid in the 48. Psalme calleth it an Aenigma , euery one beholdeth the table , and few know the sense of it . Notwithstanding it case concluded , we must take a long fare wel from all things which appertaine to life . , that can extend no further , then life it selfe ; and it is a case concluded also , that serpents , & worms must be inherited in a house of darkenesse . It is a goodly lesson , whosoeuer can well learne it . To know it wel once , it must euery day be studyed . Nothing is seene euery where , but watches , clocks , and dyalls , some of gold , some of siluer , and others enchased with pretious stones . They aduertise of all the houres , but of that which shal be our last , & since they cannot strike that houre , we must make it sound in our conscience . At the very instant , when you read this a thousand & a thousand ( perhaps ) of soules vnloosned from bodyes are presented before the Tribunall of God : what would you do , if you were presently to beare them company ? Omnia ista cont●mnit● quibus solutus corpore non indigebis . There is but one word . Timely despise in your body , the thinges of which you shall haue no need out of your body .

The twelfth : your soule shall go out , and of all the attendants of life shall haue nothing by her sides , but good and enill . If she be surprised in mortall sinne , Hell shal be her share . Hel the great lake of the anger of God ; Hell the common sewer of all the ordures of the world ; Hell the store-house of eternall fire ; Hell a depth without bottome , where there is no euill but we may expect , nor good to be hoped .

These twelue Considerations are very fit to be monethly meditated on , at leasure .

SECT. II. Seauen pathes of Eternity , which conduct the Soule to great Vertues .

THese twelue Considerations well weyghed , cause vs to take a serious resolution to hasten directly to good , whereof if you yet desire some notable demonstration , I tell you , that S. Bonauenture sheweth vs with a finger seuen faire pathes , and seauen large gates , which lead vs in a right line , to this most happy Eternity : and I hartily wish we had as much courage to follow them , as he grace to vnfold them .

First , seeing the beginning of your vertues , and felicities consisteth in the knowledge of God , & the condition of the other life , of which one cannot be ignorant without some crime , & which is neuer wel vnderstood without profit ; you must know , the first gate of Eternity is to haue good , and sincere intentions in the matter of thinges e●ernall . To conceaue a strong resolution to worke your Saluation , at what price soeuer : To hold all temporall thinges as wild birdes , which looke vpon vs from the braunch of a Tree , make vs some light chirping-musicke , & then fly away : To thinke , that in hauing a vitious soule in remarkeable ornaments of fortune , is to hold a leaden sword in an iuory scabbard : To banish thoroughout all the course of your life , and excercise of Charges , intentions euill , hypocriticall , impure , and me●●enary ; to go to God , to do for God , to intend the honour and glory of God , aboue all thinges .

You shall make no slight progresle , if you will tread this path . From thence you shall come to the second , which is the meditation of things Eternall , wherein the kingly Prophet exercised himselfe , like a braue champion , when he sayd : I haue considered elder dayes , and haue set before mine eyes yeares Euerlasting . This good intention , which you shal vndergo to tend to Eternity , will d●ily furnish your thoughts with an eternal God , a Paradise eternall , a Hell eternall , a Life euerlasting . And as the Ewes of Iacob by looking on the party-coloured wands , brought forth variously spotted lambs : so in contemplating this eternity , all you doe will be coloured with Eternity . And if some temporall pleasure be presented vnto you , or any accommodation of fortune to commit a sinne , you shal say that which the Oratour Demosthenes did of the beautifull Lais , when an excessiue summe of money was demaunded of him to see her ; I wil not buy repentance at so deare a rate ; I am not so ill a merchant as to sel the eternall for the temporall .

Hauing passed thorough this gate , you shall come to the third , which is the gate of light , called Contemplation of things Eternall : There it is , where matters diuine are beheld , not onely by forme of discourse , and rationall argument , as one makes an accompt vpon some receite ; but they are seene with the light of the illuminated Vnderstanding , as if with one glaunce of an Eye , we should behold an excellent pourtraiture of a braue Maister , with an admiration allmost insensible . So S. Tiburtius saw Paradise , when he walked vpon burning coales : so all the Saints beheld Beatitude among so many afflictions ; they stood immoueable , oppressing euen the dolour of body , by the inundation of the minds contentement .

From this stepp we necessarily encounter with the fourth Gate , which is a most feruent loue of things eternall . For as S. Thomas hath well sayd , the sight of a temporall beauty maketh a temporall loue , oftentymes filling the soule with fire , and flames : so the contemplation of the Eternity createth Eternall Loue , which is an affection burning towards God , and all that which belongeth to his glory , as was that of S. Mary Magdalen , who saieth in Origen , that Heauen , & the Angels are her charge , and that she could no longer liue , if she beheld not him , who made both Heauen , and the Angels : she had passed the seas armed with monsters , and tempests , hauing no other sailes , but those of her desires to meet with her beloued ; she had throwne her selfe athwart slames , and had a thousand times grappled with launces , and swordes to cast her selfe at his feet . It is a meruaylous Alchimy , when one is arriued at the perfect loue of God , it changeth iron into Gold , Ignominies into crownes , and all sufferings into delights .

At the fifth gate which is called , the Reuelation of thinges eternall , God speaketh at the eare of the hart , and replenisheth a soule with goodly lightes , and knowledges , euen then darting vpon it ( as sayth Gerson ) certaine lightning flashes of Paradise , as if a torch reflected some rayes through the creuisses of a door , or window : So ( saith he ) our Lady was enlightned in this life with liueiy apprehensions of Beatitude which shot forth before her eyes , like flying fires .

And as the know ledges of our Vnderstanding , are nothing without the feruours of our will ; from this gate we passe along to the sixth , which is called , the Antipast of Experience , by which we earely begin to tast in this life the ioyes of Paradise , & contentments which cannot bevnsolded . A hundred thousand tongues may talk to you of the sweetnes of hony , yet neuer shall you haue such knowledge of it , as in tasting : So a world stuffed with bookes may tell you wonders of the science of God , but neuer shal you vnderstand it exactly , but by the tast of experience . True science ( as sayth S. Thomas vpon the Canticles● ) is more in rellish , then in knowledge : In sapore , non in sapere . I had rather haue the feeling , which a simple soule may haue of God , the all the defini:ions of the Philosophers .

Lastly the seauenth gare of Eternity is called , Operation deifying , or diuinized which S. Denis tearmeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , then it , is when a soule worketh all its actions by eternall principles , in imitation of the Word Incarn●te , and a perfect vnion with God , S. Clemens Alexandrinus calleth him who is arriued to this degree , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a little God , who conuerseth in mortall flesh : and addeth , that as all good Oratours much desire to be come like vnto Demosthenes , so our principall mystery in this world is to procure vnto our selues the resemblance of God . It is that wherin consisteth all our perfection .

SECT. III. Of Perfection , and wherein it consisteth .

NOW , to the end this doctrine , which is som what too sublime may not dazle your fight , nor enkindle your boldnesse , I will discourse vnto you a most famisiar Theology , to wit , that there are two sortes of perfection , the one of glory , and the other of pilgrimage .

That of glory , is reserued for the other life , and that of pilgrimage is at this present our principall affaire . It is ordinarily diuided into the perfection of State , & the perfection of Merit . Perfection of state is as that of the Ecclesiasticall degree of Prelats , magistrates , & Religious also , who are obliged by the duty of their profession , to vertues more eminent . Perfection of merit is that , which consisterh in good manners . Goe not about to busy your selfe vpon perfection of state , but liue contented with the codition , where in the Prouidence of God hath rancked you , holding it for a marter vndoubted , that the greatest Philosophy in the world , is well to performe your office . It importeth not vpon what stuffe you worke , so you worke wel , for it is the manner , & not the matter , which shal gain estimation . Great dignities are oftentymes great masks vnder which there is no brayne ; and little fortunes may performe with slender voyce , actions , that wil proue to be of no slight account with God .

Apply your selfe stoutly to the perfection of merit , which resteth in the regular gouernement of the Hart , the Tongue , & Handes , in perfect charity . Addict your selues to the practise of singular and solid vertues , which beget on earth all wonders , and in heauen all crownes .

SECT. IV. Of Vertues , and their degrees .

IF you desire to know the name , the qualities , and degrees of it , I will rehearse a wise saying of Pla●● , that there are foure sorts of Vertues . The first , are Purgatiues ; the second , Illuminatiues ; the third , Ciuil ; the fourth , Exemplar . Purgatiues ; serue to discharge our harts from vices and imperfections , ordinary to depraued Nature ; Illuminatiues , establish the soule in a serenity , which resulteth from a victory gayned ouer passions ; Ciuill , apply man to the duty he oweth to his neighbour , euery one in his degree , and to a good conuersation among men : Exemplar are those , which make the greatest progression into perfection , and may be considered as models , from whence others who behould them , are to draw forth a copy .

Handle the mattor so , that your Vertues may arriue to such a degree , that they not onely may purge your hart , illuminate your soule , dispose you to good conuersation ; but serue others also for a light to manifest you in them , by the imitation of your good examples .

I add also in few words , definitions and acts of vertue , by which you may direct your manners .

Of Prudence .

Prudence , according to Aristotle , is a Vertue , which ordereth , and prepareth al thinges that concerne the direction of our life .

Richardus de Sancto Victore

assigneth it fiue partes , to wit , Iudgment , Deliberation , Disposition , Discretion , Moderation . Iudgement discerneth good from euill : Deliberation sheweth how to do all thinges aduisedly : Disposition sheweth vs the order w● must obserue : Discretion teacheth vs how we must sometymes giue way to occasions , and yield to humane in firmities , not peremptorily sticking vpon particuler opinions : Moderation holdeth the ballance and measure of each affaire .

The effectes therof , according to Albertus Magnus are ; To proceed to the knowledge of God , by the knowledge of ones selfe ; to see what is best in euery thing , & to imbrace it ; to weigh the beginninges , progressions , and issues of affaires ; to gouerne your thoughtes that they go not out of God ; your affections that they be not too much employed vpon creatures ; your intentions , that they be without mixture ; your iudgments , to direct them from euill , and apply them to good ; your wordes , to polish them ; your actions , to measure them ; all the motions of your body , to guide them fairely ; To gard your selfe from foure Rockes , which disturbe al affaires , to wit , Passion , Precipitation , Vanity , Self-opinion ; to hold this seceret in great esteeme ; to know , to elect , to execute .

Deuotion .

Deuotion is a promptnesse of the spirit vnto things which concerne the seruice of God , the partes whereof are , Adoration , Thankes-giuing , Oblation , Pennance , Prayer , Mortification , Vnion with God by contemplation , Frequentation of Sacraments , Conformity of will to the diuine prouidence , & to the zeale of soules .

Of Humility .

Humility according to Saint Bernard , is a Vertue which causeth a man to disesteeme himselfe , through a ptofound knowledge he hath of himselfe ; the principall points whereof are ; to vnderstand ones selfe well ; little to prize our selfe ; to fly from humane prayses ; to hold the senses discharged from the itch of renowne ; brauely to dispose worldly thinges ; to loue an obscure life ; to protest , & freely confesse your falts ; to harken willingly to counsell , to yield to others ; to submit your wll , and iudgment to obedience ; to auoid splendour and pompe in thinges which appertaine to vs ; to conuerse freely with the poore .

Of Pouerty .

Pouerty is the moderatrix of Couetousnesse , which regardeth temporal things : the partes therof are ; to cut off superfluities ; to haue no inordinate care ouer temporall thinges ; to beare patiently the want of thinges necessary ; to enter into a perfect nakednesse of spirit .

Of Obedience .

Obedience , according to S. Bonauenture , is a reasonable sacrifice of power will , and according to S. Iohn Climacus a life w̄ithout curiosity , a voluntary death , a most confident danger . The points thereof are ; to performe what is commanded readily , stoutly , humbly , indefatigably , though it be contrary to your owne inclination ; to make an entire resignation of your own iudgment , opinion , and will ; to be imperiously sent vpon hard , & difficult employments , & to hasten thither gladly , without slacknesle , excuse , or reply ; to be indifferent for all thinges ; to desire nought , nor refuse any thing ; to appoint your selfe nothing , nor presume at all ; to be more enclined to thinges humble & painefull , then splendid , and lesse laboririous .

Of Chastity .

Chastity , is an abstinence from impure pleasures , the parts whereof are ; purity of mind and body ; Careful watch ouer the senses ; Flight from occasions ; Honesty of speach ; Mortification of curiosity ; Exact behauiour ; Heedfull regard o● ones selfe .

Of Modesty .

Modesty , is a composing of your selfe , which consisteth in the gouernement of the whole body , gesture , attire , game , recreation ; & aboue all , of the tongue , wherin is to be repressed Detraction , Contention , Boasting , Discouery of secrets , Idlenesse , Imprudence , Importunity , Irreuerence , False silence .

Of Abstinence .

Abstinence is a Vertue , which moderateth the concupiscence that relateth to the delectation of sense . The partes thereof are ; to haue no other rule but necessity in al which conce●neth the pleasures of body ; to feare the least staynes of all those thinges which reason iudgeth dishonest , and to maintayne your selfe in all holy shamefastnesse ; to obserue the fasts commanded , and to adde some of deuotion ; to banish all curiosity of dyet , cloathing , & sensuall pleasures .

Of Fortitude .

Fortitude is a vertue which confirmeth vs against the pusillanimity that may hinder good actions . It hath two armes , wherof the one is to vndertake ; the other to suffer . Aristotle affordeth it foure partes , which are Confidence , Patience , Loue of labour , and Valour .

Of Patience .

Patience is an honest sufferance of euills incident to nature , the pointes thereof are ; to endure couragiously the losse of goods , sicknesse , sorrowes , iniuries , and other accidents . Neither to complaine , nor grone , but to hide your ill with discretion ; to be afflicted in innocency for iustice , ye● and sometymes by good men ; to desire , and imbrace persecutions through a generous desire to be conformable to the patience of the worlds Sauiour .

Of Iustice .

Iustice is a Vertue , which giueth to euery one what appertayneth to him , and all the acts therof are concluded in this sentence , which sayth : You must measure another by the measure you desire for your selfe .

Of Magnanimity .

Magnanimity according to S. Thomas , is a vertue which inclineth to great thinges by the direct wayes of reason . The acts therof are , to frame to your selfe an honest confidence by purity of hart , and manners ; to expose your selfe reasonably to thinges difficult & terrible , for the honour of God ; to be neither bewitched with prosperity , nor deiected by aduersity ; not to shrinke at obstacles ; not to rest vpon meane vertues ; ●o despise complacences & menaces for the loue of ver tue ; to honour God alone , and for his loue to make no esteeme of all fraile and perishable things ; to preserue your selfe from presumption , which oftentymes vndoth high spirites , vnder pretext of magnanimity .

Of Gratitude .

Gratitude is the acknowledgment & recompence of benefits receaued as much as one possibly can . The acts thereof are , to retaine the memory of a benefit , to professe and publish it , to render the like , without further hope of other good turne .

Of Amity .

Amity is a mutuall good well grounded vpon vertue , and community of riches . The actes therof are ; to choose friends by reason , for vertues sake ; communication of secrets ; sufferance of defects ; consent of wills ; life seruiceable , and ready for good offices ; protection in aduersityes ; obseruation of honesty in all thinges ; care of spirituall profit , accompanied with necessary aduise louingly , and reuerently .

Of Simplicity .

Simplicity is nothing els , then the vnion of the interiour man with the exteriour . The acts therof are ; to be free from disguize ; neuer lye ; not to faigne , or counterfet ; not to presume ; to auoyd equiuocations & doublenesse of speach ; to interpret all you see in the best sense ; to handle affaires with sincerity ; to leaue multiplicity of employments , and vndertakinges .

Of Perseuerance .

Perseuerance is a constancy in good workes to the end , through an affection to pursue goodnesse , and vertue . The actes thereof are ; stability in good ; repose in your ministeries , offices , & ordinary employments ; constancy in good enterprises ; flight from innouations ; to walke with God ; to fixe your thoughts & desires on him ; neyther to giue way to acerbityes , nor sweetnes , which may diuert vs from our good purposes .

Of Charity towardes God and our Neighbour .

Charity the true Queene of Vertues , consisteth in the loue of God , & our neighbour ; the loue of God appeareth much in the zeale we haue of his glory ; the acts thereof are ; to imbrace abiect , & painefull things , so that they aduance the safety of a Neighbour ; to offer vnto God for him the cares of your mind , the prayers of your hart , the macerations of your flesh ; to make no acception of persons in the exercise of charges ; to let your vertue be exemplar ; to giue what you haue , and what you are for the good of soules , and the glory of God ; to beare patiently the incommodityes , and disturbances which happen in the performance of duty ; not to be discoraged in the successes of labours improsperous ; to pray feruently for the saluation of soules , to assist them in matters both spirituall and temporal , according to your power ; to root out vice , & plant vertue , and good manners in all who depend on you .

Of Charity in Conuersation .

Charity in ordinary life consisteth in taking in good part the opinions , wordes , and actions of our equalls ; to slaunder no man , nor desp●se any ; to honour euery one according to his degree ; to become affable to all the world ; to make your selfe helpfull ; to suffer with the afflicted ; to take part in the good successes of those , who are in prosperity ; to carry the harts of others in your own bosome ; to haue more good deeds , then specious complements ; to be diligently imployed in the workes of mercy .

The deuout S. Bonauenture deciphereth vnto vs , certaine degrees of vertue , very considerable for practise , whereof you may heere pattly see the words .

It is a high degree in the vertue of Religion perpetually to extirpate som● imperfection ; and much higher also to increase in vertue ; and most eminen● to be insatiable in matter of good workes , and neuer thinke to haue done any thing .

In the vertue of Truth , it is a high degree to be true in all your words ; & much higher also to defend truth stoutly ; and most elate to defend it to the great preiudice of those thinges , which are dearest to you in the world .

In the vertue of Prudence it is a high degree to know God by his creatures ; and much higher also to know him by the Scriptures ; but most of all to contemplate him with the eye of Fayth .

It is a high degree to know your selfe well ; and much higher to gouerne your selfe well , & to know how to take a good ayme in all affayres ; but most eminent readily to manage the saluation of your soule .

In the vertue of Humility it is a high degree freely to confesse your faults ; much higher to bow vnder greatnesse , as a Tree surcharged with fruit ; a most clate degree couragiously to seek out humiliations , & abasements , so to become conforme to the life of our Sauiour .

It is a high degree ( as saith an auncient Axiome ) to despise the world ; and much higher to despise no man ; and most elate to despise ones selfe ; but yet more supereminent to despise despite . In these foure wordes you haue the whole latitude of Humility .

In Pouerty , it is a high degree to forsake tem●●●all goods ; and much hig●●● also to forgo sensua●●●m●es ; and most e●ate to make a diuorce from your selfe .

In Chastity it is a high degree , to restrayne the tongue ; more to guard all the senses ; more to preserue the purity of body ; more to make a separation from worldly vanityes : but most high to banish Pride , and Anger , which haue some affinity with Vncleanesse .

In Obedience it is a high degree to obey the Law of God ; and much higher to submit ones selfe to the commands of a man , for the honour you beare to the soueraygne Mayster ; and much higher to submit your selfe with an entire resignation of opinion , iudgement , affection , will ; but most of all , to obey in matters difficult , gladly , couragiously , and constantly , euen to death .

In Patience , it is a high degree willingly to suffer in your Goods , in your Neighbour , in your good name , in your person , for expi●tion of your sinnes ; & much higher also to tolerate the asperities of an enemy , or of an vngratefull man , you being innocent ; but most elate to beare Crosses , and afflictions , & to imbrace them as liueryes of Iesus Christ .

In Mercy , it is a high degree to giue temporal things ; more high to pardon imuryes ; most high to oblige those , who persecute vs .

It is a high degree , to pitty all the persecutions of body ; and more high to be zealous for soules ; and most eminent to compassionate the torments of our Sauiour in the memory of his Passion .

In the Vertue of Fortitude , it is a high degree to conquer the world ; much higher to subdue the flesh ; most elate to vanquish ones selfe .

In temperance it is a high degree well to dispose of eating , drinking , sleeping , watching , game , recreation , the tongue , wordes , & all gestures of the body ; a much higher degree well to gouerne affections ; but most of all wholy to purify your thoughts , and imaginations .

In iustice it is a high degree to giue vnto your neighbour what belongeth to him ; a much higher degree to aske a reason of your selfe ; but most of all to offer vp to God all satisfaction , which is due to him .

In the vertue of Fayth , it is a high degree , to be well instructed in all you should belieue ; and much higher to belieue it simply , and religioufly ; more high also to professe it by your good works ; but most high to confirme it by the l●sse of goods & life , when there is need .

In the vertue of Hope , it is a high degree , to haue good appr●hensions of the power of God ; more high to recommend al your affaires to his holy prouidence ; more high to pray to him , and serue him with feruour , & purity , without intermission ; but most high to confide in him , in our most desperate affaires .

Finally , for the vertue of Charity , which is the accomplishment of all other , you must know there are three sortes of them . The first is the Charity beginning . The second , the more confirmed . The third , the perfect .

Charity beginning hath fiue degrees . 1. Distast of passed crimes . 2. Good purpose of amendment . 3 Rellish of the word of God . 4. Promptnesse to good works . 5. Compassion of anothers ill , and ioy at his prosperitie .

Charity more confirmed hath fiue other degrees . The first is , a great purity of Conscience , which is purged by a very frequent examen . 2. The weakening of Concupiscence . 3. Vigorous exercise of the inward powers . For euen as the good operations of exteriour senses , are notes of health of body ; so the holy occupations of the vnderstanding , memory , and will are the signes of spirituall life . 4. A prompt obseruance of the law of God . 5. A tastful knowledge of verityes , and Maximes eternall .

Perfect Charity also reckoneth fiue other degrees . 1. To loue your enemies . 2. To take contentedly , and suffer couragiously all aduersities . 3. To haue no humane respect , but to measure all things by the feare of God . 4. To be free from all loue of creatures . 5. To yield vp your life , to saue a neighbour .

There are added also nine other degrees of seraphicall loue , which are , solitude , silence , suspension , inseparability , insatiablility , indefatigability , rapture , languor , extasy , which would deserue long discourse , but it is out of the purpose , I intend heere .

SECT. V. Of foure orders of those , who aspire to Perfection ,

COnsider at this time what vertues , and in what forme you would practise them ; for there are foure sorts of people , which aspire to Perfection .

The first are , very innocent , but little valiant for the exercise of vertues . The second , besides Innocency , haue courage inough to busy themselues in worthy actions , but are very sparing towards God , and do measure their perfections by a certaine Ell , which they will not in any kind exceed , wherein they are not vnlike the Oxe of Susis , who very willingly drew out of a well his vsuall number of buckets of water ; but whatsoeuer could be done , it was impossible to make him go beyond his ordinary proportion . The third order is of the feruent , who are innocent , couragious , & vertuous without restriction , but they will not take charge of others , supposing themselues troubled inough , with their owne bodyes , wherein they may oftentimes be deceaued .

The fourth ranke comprehendeth those , who b●ing enabled through mu●h industry , do charitably open themselues to the necessities of a neighbour , when they are called for aduise , thinking it is to be in some sort euill , not to be good , but for ones selfe .

Obserue what is required of you , and be an emulator of the most aboundant graces . But if the multiplicity of these degrees of vertue do perplex your spirit , I wil discouer to you a way of perfection much shorter , and more easy .

SECT. VI. A short way of Perfection , practised by the Auncients .

THe Auncients had this custome to accommodate all vertue to certayne heads , and some addicted themselues with so much feruour , and perfection to the exercise of one sole vertue , that possessing it in a supreme degree , with one only lincke they insensibly drew the whole chayne of great actions . One dedicated his whole life to the manage of the tongue , another to abstinence , another to meekenesse , another to obedience . So it was found at the death of a holy man named Or , ( as Pelagius relareth ) that he had neuer told a lye , neuer sworne an oath , neuer slaundered , neuer spoken but vpon necessity . So Phasius in Cassianus said vpon his death-bed , that the Sun had neuer seene him take his refection : for he euery day fasted till that Sunne was let . So Iohn the Abbot witnesseth , that the Sunne had neuer seene him in anger , that he neuer had done his owne will , nor had euer taught others any thing , which he had not first practised himselfe . There was need of much fortitude of spirit to come to this . If you desire matters more imitable , rest assured you shall lead a good life in disposing your selfe perpetually to the practise of these three wordes , To Abstayne , To Suffer , To go forward in wel doing , as saith S. Luke in the Acts of the Sonne of God . 1. In abstayning from all vnlawfull things , and sometimes also from pleasures lawfull , by vertue . 2. In mortifying concupiscence , anger , desire of estimation , and riches . 3. In guiding your Senses , your Will , your Iudgment , and euer gayning some victory ouer your selfe by the maistery of your passions . 1. To suffer , by enduring the burthens of life with great patience , esteeming your selfe happy to participate in the paines of our Sauiour , which are the most noble markes of your Christianity . 2. By endeauouring to vse a singular meekenesse in suffering the commands , and defects of others . 3. By vndertaking some austerityes of body , with counsell . 4. By holding a firme footing in good , already begunne : For as sayd the auncient Marcus the Hermite ; The wolfe , and the sheep neuer agree togeather , to breed vp their young : so trauell , and distant neuer made vp a good vertue .

To go forward in well doing by becoming diligent , & obliging towards al● the world , euery one according to his degree : but aboue al , haue still before your eyes the listof the workes of Mercy , as well spirituall as temporall , as a lesson whereon you are to be seriously examined , eyther for life , or death eternall . And for this purpose some Saints had for all books these words in their Library .

Visito , Poto , Cibo , Redimo , Tego , Colligo , Condo .

Consula , Castiga , Solare , Remitte , Fer , Ora.

To visit To quench thirst To feed Redeeme Cloath Lodge Bury To teach Counsel Correct Comfort Pardon Suffer To pray for the dead .

The best science of one man is to oblige another . The tyme will come when death will disarray vs euen to the bones , and leaue vs nothing but what we haue giuen to God .

SECT. VII . Meanes to become perfect .

FOr this purpose you must perpetually be watchful ouer your actiō● , and be like a Seraphim all sprinkled ouer with eyes , and lights , as Bessarion sayd , you shall know your progression in vertue , when purged from greater sins , you begin to apprehend the least , when you shall feele your selfe free from ardent desires of interest and honour , when you shall free your tongue from slaunder & vanity , when your hart becommeth very much purifyed in its affections , and that you draw neare to indifferency . The meanes to make your selfe perfect in this manner is . First , to be inflamed with a feruent desire of perfection . Secondly not to neglect the extirpation euen of the slightest imperfections . Thirdly to haue a good directour , who may be vnto you , as the Angell Raphaell was to the young Toby , & consequently to conferre with spirituall men very often , and to be enkindled by their example . Fourthly to make a poesy of flowers of the liues of Saints , to take into you the odour , and imitation of them . Fiftly to render your selfe constant in good purposes , and to offer them vp to God , as by the handes of our Lady , and your Angell Guardian .

SECT. VIII . How one ought to gouerne himselfe against Temptations , Tribulations , & obstac●es which occurre in the way of Vertue .

FInally , seeing in the practise of vertues you must still haue armes in hand , to destroy the powers of our aduersary , and to aduance the affaires of saluation , recal to memory the twelue Maximes , which I proposed against those obstacles , which may happen .

The way to resist temptation is not to frame within your selfe a spirituall insensibility which is moued at nothing . It is hard to attayne it , so sensible is self loue , and had you it , it were to be a stone , not a man . It is not to driue away one temptation by another , and to do one euill to be freed from another ; for to pursue that course is to wash your selfe with inke . It is not to hide your selfe vpon all occasions , & neuer to doe good for feare you must fight against euil , but manfully to resist in the manner I will shew you . The great spirit Iohn Picus Mirandula hath collected togeather twelue notable Maximes , the practise of which is most profitable to wage warre in spiritual combat against weaknesse .

The first Maxime . That you must be tempted on what side soeuer it happen : In hoc positi sumus . It is our profession , our trade , our continuall exercise . The Eagle complaineth not of her winges , nor the Nighttingale of her song , nor the Peacocke of her trayne , because it is by kind , and it is as naturall for a man to be tempted , as for a Bird to flye , to sing , to prune her seathers . If you forsake the way of spirituall life , fearing to be tempted , and turne head towards worldly contentments , hold it for an infalliable verity , you shal thereby be the further engaged , and which is worse , without comfort , honour , merit , or recompence : you shal leaue a paper crosse , which if you wel knew how to manage , would load you no more then feathers do the Bird : you will forsake it ( say I ) to take another hard , vneasy , and bloudy , which will put you into confraternity with the bad thiefe . The great Prelate of France Sidonius Apollinaris relateth , that a certaine man called Maximus being arriued at the height of honor by vnlawfull , and indirect wayes , much grieued from the first day , and breathing out many sighes , spake these words : Felicem te Damocle , qui non longius vno prandio regni necessitatem tolerauisti . O Damocles , I esteeme thee most happy to haue byn a King only the space of a dinner tyme . It is now a whole day , that I haue beene so , & can no longer endure it .

The second . Remember that in the affaires of the world , we fight a long tyme , we trauell more painfully , we reape more fruitlessly , the end of one toyle is the beginning of another . In paines-taking there is no other hope , but euer to labour , and a temporal toyle doeth many tymes draw after it an eternall payne .

The third . Is it not a meere folly to belieue a paradise , an eternal life , a Iesus Christ , who made vnto himselfe a ladder of the Crosse to ascend to the throne of his glory ; & you in the meane tyme to be desirous to liue heere with armes acrosse , to see the Maister open the way of heauen thorough so many thornes , & the seruant not to be willing to tread , but vpon flowers ? To see vnder a head all wasted , and worne with sufleringes , a delicate member , as one should put feet of flaxe to a brazen Colossus ?

The fourth . Were there no other fruit in temptation , but the conformity , which we thereby haue with Iesus Christ who is the soueraigne Wisedome , it were to be highly recompenced . A braue Captaine sayd to a Soldiar who dyed with him : Thou who wouldest haue beene vnknowne all thy life tyme , it is no small honour for thee to dye this day with thy maister : and who would not hold it a great glory to haue the sonne of God for Captaine , for companion , for spectatour , for theater , for guerdon in all his afflictions , and tribulations ? Who would not account it a great dignity to be daily crucified with him , to distend his handes , and armes vpon the Crosse , in withholding them from violences , rapincs , ruines , wherwith the spirit of lying transporteth vs ? To fetter your feet in hindering them to runne after the vnbrideled desires of your hart . To make bitter your tongue in subduing the pleasures of your tast . To wound your body in beating down the incitementes of flesh , by a holy mortification . To lessen your selfe by the contempt of honour according to the example of him , who being able alwaies to walke vpon the winges of Cherubims , would creepe among vs like a little worme of the earth . What a glory were it to say with S. Paul , Ego stigmata Domini Iesu in corpore meo porte .

The fifth . Not to confide in humane remedyes , when you vndertake to ouercome a temptation ; It is not a thing which dependeth merely vpon vs ; It is necessary God go before , and we thereunto contribute our free will : If he watch not ouer our heads , it will be a hard matter for vs to keepe Centinell . No creature is so feeble , as he , who holdeth himselfe for strong , being onely armed with his owne confidence : Multa in homine bona fiunt , que non facit homo . Nulla verò facit homo bona que non Deus praestet vt faciat home , saith the Councel of Orange . Many good things are done in man , which man doth not , and man doth no good which God doth not . Who thinks to resist temptations without his helpe , is like him that hastneth to the warrs , and stumbles at the threshold of his own doore . And therefore an effectuall meanes in this battel is to insist much on prayer , especially at the first aproach of a temptation .

The sixth . When you haue vanquis●ed a temptation , take very good heed you forsake not your hold , & wh●ly slacken your courage , as if there were no other enemyes to be opposed . As distrust is the mother of safety , so ouer much security is the gate of danger . If your enemy sti●● roame vp and downe like a roaring Lyon , become you on the other side a watchfull Lyon in the centinells of the God of hoastes , and take for your deuise , Super speculam Domini ego st● .

The seauenth . Content not your selfe only not to be beaten , but assayle your enemy : when Sathan sets a snare to entrap you , make it an instrument of merit . If he present a good worke to you , which glittereth in the world thereby to tempt you with Pride , make a good worke of it , and leaue vanity , referring all to the greater honour of God .

The eight . When you are in the combat , fight with alacrity , as if you already were certaine of the victory . Turne away the eye of you confideration from what you suffer , and hold it perpetually fixt vpon the reward . A great vnhappinesse , which maketh many to fall headlong into temptation , is that they haue their minds so stretched and bent vpon the thought of paines , that they cannot abide to behold the rewarde which waiteth on them . When the forty Martyrs were in the frozen lake , thirty nine of them looked backe vpon their future crownes , and one of them ( vnhapily ) thought of nothing but his punishment . All of them remayned victorious , except this wretched creature , who soyling the glory of his patience , came out of the poole to dy presently after in his infidelity . Do you not magine that which comforted our Sauiour on the Crosse in the bottomlesse Abisse of Calumnyes , and Dolours , was a mirrour of glory , wherin he saw all his sufferings in crownes ? Behold the course which is to be held . To stay a litle on the present , and rest in a strong apprehension of the future . And euer to haue these wordes of S. Paul in your hart : Momentaneum , & leue tribulationis nostrae , aeternum gloriae pondus operatur in nobis . Fight then with courage , as if it were the last temptation which should assayle you , and be persuaded , that heerein is the summe of your predestination : when you haue ouercome it , gouerne your selfe like a man readily prest to enter againe into the list , and make one victory the degree for another .

The ninth . Though you be valiant , braue not danger , tempt not temptation by casting your selfe into the occasions thereof , thorough presumption of hart : He that much affecteth hazard , insteed of finding glory therin , shall trace out his owne Tombe .

The tenth . A soueraigne meanes to conquer temptations , is seasonably to discouer the countenances of them freely , to open your hart to your ghostly Father to declare your thoughtes , to know them well , to consider their nature , to see the strengh they haue vpon the spirit . It ordinarily happeneth what the good Epictetus saith : It is not the thing that troubleth vs ; it is our phantasy . How many temptations would be vanquished by sligh●ing them , if one tooke but a li●le leysure to laugh at them ? We make Elephā●s of flies , and of little dwarfes who by stealth pinch vs , we frame Giants . We resemble young children , who for feare of a vizard hide themselues with teares in their nurses bosomes , but take a way the maske , and giue it them to handle , they will make sport with it . How many things seeme terrible , and impossible to vs , which we find ridiculous , and easy to ouercome , if we but neuer so litle touch them with a finger ? In temptations of pusillanimity it is good to represent to your self these false Gyants , as Dwarfes ; but in that of concupiscence you must not despise any thing , rather lay hold of litle threds , as if they would become huge Cables . Both in the one , and the other there is nothing to be don , but to dash the litle Babylonians against the stones : withstand beginnings , and suffer not our enemyes to fortify themselues to our disaduantage .

The eleauenth The stone of offence , and scandall is , that they liuely represent to their imagination , the sweetnesse of sinne , and neuer consider the pleasure which is deriued from the victory ouer sinne . So soone as a man is plunged in the puddle thereof ; behold a blushing soule drenched in pensiuenesse , melancholy , and despaire , to whome a loathsome pleasure , which passeth as a dreame , from a dreame furnisheth him with a huge heape of scornes sorowes , and consusions . But quite contrary the soule , which hath resisted , finds it selfe content , generous , eleuated , satisfied with holy comforts , which come from the Paradise of God . Few men reuolue this thought , which S. Cyprian much recommendeth : Behold why the number of the damned is very great ; and yet doth it not leeme to you very reasonable , that a man , who a thousand times hath yielded to temptation , once in his life should tast the sweetnesse which is in victory ouer temptation , to reioyce for euer ? Many haue beene put from great , and euident precipices by often pondering these wordes . Well! To yield , what will be the end ? To purchase repentance so deare ? To resigne as a prey to an vnhappy moment of pleasure , the renowne of so many yeares ? Where is thy sayth promised to God ? Let vs at the least seeke out a place , where he is not : and where is he not ? So many Starrs , so many Intelligences , where with the world is replenished , are so many eyes of God which behold thee . He himselfe discouereth thee , euen to the bottome of thy conscience ; take leaue of him , if thou wilt sinne ; but how wilt thou begge it of him , and how obtayne it ? A little patience ; this temptation is a cloud , which will passe away . Thou goest about to commit a sinne , the pardon wherof is very vncertaine : but it is vndoubted , that in all eternity , when thou hast acted it , God himselfe cannot do so , that it be not done .

The twelfth . Thinke not you are the lesle acceptable to God , when he suffereth you to be tempted , yea with dishonest thoghts which to chast soules are very yrkesome . Alas why ? If S. Paul , that Cherubim scorched with celestiall ardours , who fixed his foot vpon the front of the starres ( according to the opinion of S. Ambrose , Theophilact , & Oecumenius ) hath felt the stinges of concupiscence in a flesh , rapt to the third heauen ; thinke you , in that you haue some good dispositions of wel doing , you ought to be freed from warres of Nature , which euer keep in humility your spirit , a little too indulgent to it selfe ?

Finally follow the counsell of Cassian , daily consider the passions which grow in your hart , as a Fisherman beholds the fish swiming in the water , of purpose to catch them . Look● on that which is most predominant in your hart , from wha● root it ryseth , when it began , what progression it hath made , what empire it ordinarily vsurpeth on your soule , what effects it produceth , whether it be sensuall or spirituall , what thinges vse to foment it , what remedies haue most serued to direct it . Prouide counsell , & meanes to extirpat it , proceed therin with courage , & feruout as to the acquisition of an incomparable good .

SECT. IX . Remedyes Against passions and temptations which proceed from euery Vice .

FIrst to consider , that Passion is a Motion of the sensuall appetite which proceedeth from the imagination of good , or ill , with some stirring of the body .

2. That there are eleauen passions , six in the appetite of Concupiscence , which are , Loue , Hatred , Desire , Loathing , loy , Sadnesse . Fiue in the appetite , of Anger , Hope , Despaire , Confidence , Wrath.

3. That there are two wayes to ouercome al passions , the first whereof is a precaution of the mind against the occasions , and vayne apparences of all thinges in the world . The second is a serious employment , on better thinges , as Prayer , Study , Labour , & Affaires : but aboue all you must aske of God the light , & strength of his holy grace , which infinirly surpasseth all humane remedies .

Against Gluttony .

1. Represent vnto your selfe the miserable state of a soule defiled & drenched in flesh . 2. The hardnesse of hart . 3. The dullnesse of the vnderstanding . 4. The infirmityes of body . 5. The losse of goodes . 6. The staine of reputation . 7. The horrour at the making of the members of Iesus Christ the members of an vnclean creature . 8. What an indignity it is to adore , and serue the belly as a brutish , and abiect God . 9. The great inundation of sinne , which proceedeth from this source . 10. The punishmentes of God vpon the voluptuous .

Against Sloth .

1. The ceaselesse trauailo of al creatures in the world naturall and ciuill . 2. The easines of good workes , after grace giuen by Iesus Christ . 3. The anxiety of a mind wandring , and vncertaine . 4. The shame & contempt . 5. Confusion at the day of iudgment . 6. Irreuocable losse of Tyme .

Against Couetousnes .

1. The disturbance of a hungry spirit . 2. The insatiablenesse of desire . 3. The warres and battailes one must often haue to satisfy one sole desire . 4. The dishonour of denyall intollerable to a generous soule 5. The dependance & seruitude must be vndergone , to please those from whom we expect the accomplishment of our desires . 6. The easinesse to offend God , through too much greedinesse of temporall things . 7. The caytiffe , and fle●ting pleasure taken in thinges , that are most ardently desired 8. That God many tymes permitteth vs the accomplishment of out desires , as a punishment for our imperfections .

Aga●ust carnall Loue .

1. To consider the barre●nesse of worldly loues , which in deed are the true ga●dens of Adonu , where nothing is to be gathered , but silly ●owres ēuironed with m●ny thornes . 2. To set an estimate on thinges , & not to be dece●ued with sembi●nces . 3. To guard your senses , to ●schew the accidents , and occasions of sinne , & aboue all to haue a patticuler recourse to God , vpon the first impression of thoughtes . 4. To pull your selfe by mayne force from the presence of obiects , & to reflect on serious purposes , and good employments . 5. Often to represent to your selfe the imperfection , the ingratitude , the leuity , the inconstancy , the treachery of ●reatures which we most seruilely affect .

Against Sadnesse .

There is a holy sadnesse , ●● that which we haue vpon the passion of our Sauiour̄ , or for sinnes , which is the guift of God , and not a punishment .

There is one furious , that hath no eares , and which is rather cured by miracle , then precept .

There is another , naturall , which groweth from humour : and another vicious , which is nourished by ill habits , and negligence of saluation .

1. Against the same we must consider that our desires , & loue do oftentimes cause all our sadnesse : and that the true way to lessen the cares which consume vs , is to sweeten the sharp , and ardent affections we haue towardes worldly thinges .

2. The little loue vs haue of God , causeth vs many tymes to be troubled at friuolous thinges , whether they threaten , or happen to vs . He that throughly would loue this great God which deserueth to possesse the whole loue both of heauen and earth , should no longer entertaine feare , nor sadnesse for any thing , but for the losse of God ; which indeed no man loeseth , if he do not willingly forsake himselfe .

3. There is nought therin but the teares of the damned , which are reme●ilesse A man who may persist in the way of paradise should not take vnto him the condition of a little Hell ; and he who may hope for this great All , must not be sad at any thing .

Against Enuy.

1. To e●●eeme nothing great in this life , is the way not to enuy at all . 2. Only to loue the great inheritance of the land of the liuing , which is neuer lessened by multitude , and portion of those who possesle it . 3. Attentiuely to consider the motiues , which excite vs to loue a neighbour , as the participation of one same nature .

THE THIRD PART OF THE DIVRNALL .

SECT. I. Affaires , and their importance .

THE third employment of the day , is in the affairs we handle , whether it be for the publike , or for the particuler in the gouernement of your family , or discharge of some office . Good deuotion is a good affaire , and there is nothing more to be feared , then Idlenesse , which is the very source of sinne . He who taketh paynes ( sayd the ancient Fathers of the desert ) is tempted but with one Diuell ; he who is idle , hath them all vpon him . No man is so noble , who ought not to find out so●e manner of occupation . If Iron had the practise of reason , it would say , it better loued to be vsed by force of labour , then to grow rusty in the corner of a house .

SECT. II. Two heades , to which affaires are reduced .

WE must consider in affaires , the Substance and the Forme . The substance ; for it is great prudence to make good choice in this point , to vndertak good employments , & to leaue the bad , the dangerous , & burthensome , which doe nothing but hinder the mind , and choke the sense of deuotion , principally when there is no obligation to enterprise them . Those are truly sick in good health , who interpose themselues thorough curiosity , to know , to doe , to sollicite the affaires of others . It sufficeth ( sayd the Emperour Antoninus ) that euery one in this life do that well , which is his vocation . The Sunne playeth not the part of the raine , not the raine of the Sun . Is it not a meere frenzy to see men in the world , who haue no other action , but to attempt all , and do nothing ?

As fir formein the exercise of charge , offices , & affairs , there must be vsed science , conscience , industry , and diligence . Science , in learning that which is profitable to be knowne for discharge of ones duty . 2. In informing your selfe of that which you cannot apprehend of your selfe . 3. In harkening most willingly to aduise , by examining , and pondering it with pruence , and wholy gouern●ng you● selfe by counsel . 4. Cōsciencein performing all matters with good intentions , and much integ●ty , according to lawes both diuine , and humane . 5. Industry , in doing all thing● discree●ly , and peaceably , with more fruit than no●se : in such sort that no anx●ety be sh●wed in affaires like vnto that Prince , of whom an Ancient sayd , tha● in his most serious enployments he seemed euer to haue a vacancy . 6. Diligence , carefully spving out occasions , and doing euery thing in tyme , and place , without disorder , confusion , passion , hast , irresolution , precipitation . For behold these are def●cts which ordinarily destory good gouernment . He who hath neuer so little witt , and good disposition shall euer find wherein to busy himselfe , especlally in workes of mercy , amongst so many obiects of the miseries a neighbour .

SECT. III. Of the gouernement of a Family .

THat man hath no smal busynesse vpon his hand , who hath a family to gouerne . A good Father who breedeth his children wel , that they one day may serue the commonwealth , performeth an important busynesse for the publique . A mother who trayneth vp a little Samuel for the seruice of the Tabernacle , as did S. Monica her sonne Aug●stine , obligeth all posterity . A maister , and a mistresse who hold their domestique seruants in good order , merit much before God , and men . Foure thinges very considerable , are to be vsed ; Choice , Discretion , Example , Entertaiment . Choice , in the consideration of the quantity , quality , capacity , sidelity of those whom you take into your seruice . As for quantity , it appeares it ought to be proportionable to your estate , and reuenewes : it is a great folly to make ostent of a number of seruants for meere vanity . As did Herod the sophister according to the relation of Philostratus , who allowed his sonne twenty foure pages , euery one of which bare the name of a letter of the Alphabet ; for so blockish was this child , that h● could not otherwise learn● the first Elements .

Starres , which hau● least circuit are neerest the pole , & men who are least perplexed with affaires , most approach vnto God . A great Retinue , is a note of great scarcity : were ther● a Beast , such an one as the Hebrew tables haue faigned , to whome we should da●ly giue all the grasse vpon a thousand m●untaines for his allowance , would you account him more happy , then a Nightingale , which is satisfyed with a few seeds , or a Be● which liueth on dew ? The rich hath vse for many Pistolets , the poore of a little bread : both are indigent , but the one is lesse , then the other , since he hath lesse need . A great number of seruants is not to make a man the more happy : for there is not any one a greater Maister , nor better obeyed , then he , who knoweth how to serue himselfe .

For quality , Take good heed , least you resemble sorcerers , who care not to hold the diuell in fee , so they may make vse of his seruice for their pretension : you eyther must take your seruants good , or you must make them so : in the one there is good hap , and in the other oftentimes much difficulty . For many are like the Asse of S. Vincent Ferrerius , who did more for a Carter that called on the diuell then for his Maister , who lead him along in the name of God ; which the holy man seeing , he put him away , not being able to endure such brutishnesse in a beast : & can you thinke , that for the necessity of your affaires it may be lawfull for yon to tolerat● a man , who hath neyther God , nor conseience ; that so thereby your children may at first sucke in the venome of his conuersation ?

For capacity , It is most certayne , that besides honesty there must be ability in charges : and allthough it be sayd the Saints are ready to do all , yet God doth not euer giue them both the desire , and meanes to entermeddle in all sortes of affaires . Our abilityes are limited , as our spirits ; and euery one hath his particular talent , which ought to be vnderstood by those , who will make vse of it .

For fidelity , It is one of the qualityes , which she Ghospell alloweth to a good seruant . You haue reason to exact it , and prudently confesse it , not by suspitions , and iealousyes , which serue to no other purpose , but to prouoke those who haue a disposition to do well : oftentimes a man is made faithfull in thinking him so : and many by fearing perpetually to be deceyued , haue taught others to deceaue , teaching them the ready way to sinne by their distrust ( ●s sayth the Roman Philosopher . ) You must afford your officers the commaund , and liberty , which their charges require , not arguing them euery minute vpon trifles ; yet you must carefully reserue the state of your affaires for your owne knowledge . For it is as great solly indifferently to trust euery man , as to be diffident of all the world .

SECT. IV. Of direction in matter● spirituall .

WHen you haue happened vpon a good choice , the gouernment is no hard matter ; for S. Augustine saith , there is nothing so easy , as to perswade good among those , who haue a great desire to put it in execution . Gouerne your family in that manner , as the good S. Eleazar did his , of which the reuerend Father Binet hath framed so natiue a pourtraict . First banish vice , and scandall from your house : let loue-daliances , and such ordures neuer approach , no more then the serpent to the flower of the vine : let not surfet , and drunkennesse , nor such exce●se know so much as gare : le● gaine of hazard find no harbour : let there neither vncleane word , nor blasphemy be heard , because as Nabuchodonozor caused the Pages , which were to attend on him to learne his language ; so the Diuell teacheth those his dialect , who seeme already to be in his pouer .

Vice being exiled , accustome your Houshold-people to some deuotion , causing them carefully to heare Masse , especially on Festiuals commanded , inuyting them to frequent the Sacraments according to their ranke , by assembling them as did S. Charles Borromeus in the euening , or at some houre of the day to repeate certaine prayers togeather , if conueniency of place permit ; as also to see how they are instructed in the articles of Fayth .

Your example will do more , then all your wordes ; for the life of a good maister , and mistresse is a perpetual Censar in a house . Those who seeke to gayne their good opinion , desire to be like them , and by that meanes whilest they endeauour to be loued , they become honest . We liue in an age , wherein we haue more need of examples , then precepts . Seruantes sticke to the pillars of a house , as Iuy to great trees , & in a word , at the commaund of great men , all affections are of waxe , so flexible they become .

It is fit likewise for entertainement of this opinion , that you be liberall according to your meanes , in the dispose of your family , honourably accommodating the expences which is requisite , both according to necessity , and decorum . For we vse Nets of threed to take fish , and threeds of gold to catch men .

Besides , forget not in the whole manage of your affairs to cal very particularly vpon the assistance of God , saying oftentymes ouer these wordes of Salomon in the booke of Wisedome , the 9. Chap. My God giue me the wisedome which waiteth on thy throne , send it me from the sanctuary of heauen , and the seat of thy Maiesty , that it may be with me , trauell with me , and make me know thy blessed will to put it in execution .

Preserue your selfe from indiscreet hast in the b●gining of a worke , from anxie●y in the progression , & despayre in the end . If your proiect your proceed well , giue thankes vnto God , and example of modesty to your neighbour . But if matters succeed not to the tune of your will , practise to pursue the loue of the diuine prouidence , which composeth all the harmonyes of the world : you haue power ouer your designe not ouer enents : you are to pray maters may happen , not as you wish ; but to desire them , as they proue . Accustome your selfe not to be contristated at worldly accidents , no more then you would be for an ill dreame : all heere beneath pa●●eth away as a dreame , and we do much if in loosing all , we retaine this beliefe : but by a long ●oothing of ou● proper wils we haue euen forsaken ( as sayth Cassianus ) the shadow of patience .

SECT. V. Aduise for those , who are in employments , and gouernementes .

SAint Bonauenture hath composed an excellent Treatise , which he termeth , the wings of the Seraphim , wherin he giueth most sage instructions to those , who are in office , and gouernment , whereof heere in part behold the quintessence , and marrow which I intreate you to rellish well . He giueth his Seraphim six wings . The first is , the zeale of the honour of God , which you shall exercise in obseruing foure thinges , to wit .

1. Neither to commit , nor shew to those vnder you , the least suspition of euill , or sinne .

2. Not to giue way to it in any kind , not withstanding the allurements which you may haue vpon the one side , and the importutunityes that will assayle you on the other .

3. Neuer to be ple●sed , that an euill act be done , although it come not to your knowledge , for that would be to betray your conscience .

4. To correct , and take away disorders , as much as you can possible .

The second wing which you ought to haue , is the spirit of compassion to helpe the sicke , the aged , the feeble , the faint-harted , the afflicted , for they are poore Porcupines , laden with prickles , and acerbityes , to whome you must serue for a Sanctuary , and Rock of refuge : Petra refugium Herinaceis .

The third . Patience in so many trauels , and cares , which be ( as it were ) inseparable from charges , & gouernments . Patience in ill successe of affaires , which do not allwayes prosper to the proportion of our paynes , and good endeauour . Patience , to tolerate the vngrateful , who many tymes throw stones at those who giue them hony-combes ; not much vnlike the Atlantes , that shot arrowes against the Sunne . Patience in the occasion of wordes , and affaires treated with certaine people , who are quickly offended , & fretted in their harnesse . It is a great vertue to mollify them with a swetetnesse peaceful , si●ent and charitable , as if one should cast oyle into a tempestuous sea . An Ancient sayd , That he who could well endure an iniury was worthy of an Empire . His sole silence will disarme a passionate man , and prostrate the selfe same at his seet , who ●eemed to thunder ouer his hea● .

The fourth wing is Example , which is obserued in three things . 1. in putting into practise the good consells and precepts , which we teach others by word . 2. In managing dignity in a manner 〈◊〉 ha●sh , hau●thty nor arrogant , bu● mild , affable and communicatiue . 3. In entertaining also a grauity , honest and moderate that the ch●racter may not be vilifyed which God impresseth on thos● , whom he calleth to charges , and commaunds .

The fifth and principall wing is called Discretion , without which all vertues become vices : for the hono●r of great actions consi●teth not so much in doing good , as in doing good , well .

This discretion consisteth in foure thinges . To gouerne the good with good iu●gment : to correct euill ; well to administer the ●emporall affaires wherewith one is encharged : and among these encombrances to support , & preserue ones selfe as fresh water in the salt sea .

The mannage of good is maintayned , in three especiall acts . The first , to cause those vnder vs , straig●htly to obserue thinges necessary , and which cannot be omirted without disorder , or scandall . The second , to entertaine , and sweetly attract euery one according to his condition , capacity , and iudgement in workes the most perfect wherein they haue not a formall obligation . The third to dispose with agood Oeconomy , charges and burthens , according to their inclinations , and strengh of spirits , whom you are to gouerne .

As for correction , eyther they are sleight faults of persons well conditioned whom you are to correct , and those are co be handled with much sweetnesse ; or they are couert vices of some maligne consciences , which you neyther ought , nor can discouer : but heere you must vse much industry , patience , and wisdome to vn-neastle vice , and draw the winding serpent out of his Caue , as by the hand of a midwife ( as the Scripture speaketh ; ) or they are sinnes of desperate people , who offend with hope of amendment , to the infection of a multitude : & heere it is where you are to be fortifyed with all your power , so to take away the euill , and the euill doers .

As concerning temporall affaires , vse them in such sort , as we haue sayd before , and take good heed you entangle not your mind therein , as a fish in the Net , depriuing them of the liberty of the children of God , to serue the earth .

But aboue all , euer looke well into your selfe , as the prime piece of your gouernement . Let your conscience be pure , confident , and peaceable , speaking , and doing all things with great consideration , and neuer despising their counsell , who are able to aduise you .

Finally , your sixt wing is Deuotion , which is diuided into three sorts : the one common ; the other singular ; the third continuall . The common consisteth in exactly performing the dutyes of piety , which are with in the limits of your profession , and to doe them by the way of imitation of that celestiall warfare , which is perpetually employed in the prayses of God , and by way of edification of those to whom you ow this good example . Singular deuotion obligeth you to seek● a particulat refuge in the Tabernacle , following the steps af Moyses according to the necessityes of your charge . Cont●nuall deuotion ●yeth you to a most feruent exercise of the presence of God , which you shall witnesse by hauing a desire to please him in euery place , in all occasions , and in all actions , and by dedicating to him all your workes before you begin them , and at the end of them to set the seale of thangsgiuing due to his diuine Maiesty

Imprint very deepe into your hart this speach of S. Bernard , which is read in the first booke of Consideration , the fifth Chapter . Cùm omnes te habeant , esto etiam tu ix habent●bus v●us . Quid solus frau●arts m●nere tui ? vsque quo vadens spiritus , & non rediens ?

It you be a man full of affaires , and that all the world haue a share in you , take a part in you● selfe , as wel as others . Frustrate not your self of a good so iustly yours , and be you none of those who trauell incessantly , and neuer returne againe to their lodgings .

THE FOVRTH PART OF THE DIVRNALL .

SECT. I. Recreation , and necessity thereof .

FOrasmuch , as concerneth Recreation , which is vsed in company , at repast , in honest games , in walkes , in good conuersation , it is necessary to direct the mind , and repayre the forces . Cassianus in his 24. Collation Chap. 21. tels , that a Hunts man hauing found on a tyme S. Iohn Euangelist playing with a Partridge , was amazed how a man of so great reputation could entertaine himselfe with so slight a recreation . The Saint seeing this man had a bow in his hand , asked him , why he did not alwayes carry it bent and he thereunto answearing , it would marre it ; the A postle then replyed , so it is with the mind of man , which needes must sometymes be vnbent , to shoot the b●tter .

SECT. II. Pleasures of ●ast .

Note , for he sayth Vnbent , no● vnloos●n●d : preserue your se●ues ●o● th●se excesses , which render men now a dayes as glu●ouous in the eyes , as belly it is a stra●●ge vanity to l●ue the reputation of knowing the tastes of good morsells , to let all your mind to serue that part of the body , which hath least spirit in it , and to cherish a renown which is only fa●ned with the sumes of the Ki●chin .

Vse not your belly , as Caligula did his ho●se ; for he aff●arded the great attendance and cu●osityes of a Prince to a beast , to whom Nature allowed nothing , but oares and hay . And you would do the like , if you bestow so much cost and endeauour to pamper the most bestiall part in you , which the diume prouidence would haue to be sparingly nourished . These great feasts which begin by vanity , and are extended with so much ryot , are euer ended in folly , & very often in repentance . Nothing els is gained from the pleasures of the throte , but a body more crazy , a prison of flesh more straight , and a sepulcher more stinking . Vnhappy are the banquets , which the hunger of the poore , accuseth before God : it is aboue sixteene ages ago , since they burned the tongue of the rich Glutton , buryed in hell : so many Tunnes of delicious wine hauing not left him one only drop of refreshment .

If you desire to know what the banquets were of ancient Christians , which ought to be the modell of ours , the excellent Tertulli● frameth a discourse therof in his Apology . Our feastes ( sayth he ) shew in the beginning of their name , what they are : They are called Charityes , because they are instirured for the comfort of the poore . Our Table resembleth an Altar , and our Supper a sacrifice ; we looke not back at that tyme , vpon what it cost vs ; it is a gaine to make expence in the name of piety . Our Table hath nothing , which sauoureth of basenesse , sensuallity , or immodesty ; we there feed by measu●e , we there drink according to the rules of chastity , we satiate so much as is necessary for those , who must ryse at midnight to offer their prayers to God ; we there speake , and conuerse , as in the presence of God , with handes washed , and candles lighted ; euery one repeateth what he knowes of holy Scriptures , and of his owne inuention , to the honour of God . Prayer concludeth the banquet , as it began it . From the table we go vnto the exercise of modesty , and honesty ; you would say in beholding vs , that it were not a supper we tooke , but a lesson of sanctity .

Out alas ! Compare the Feastes of many Christians to these same , and you shal paralell the table of Centaures to that of Angells .

SECT. III. Of Game .

FRet not you selfe likewise at those games of hazard , which haue in them so much auarice , feruour , and flames . Should a man commit no other sinne , but to conuerse about the third part , or moity of his life with Kinges , and Knauc● of Cardes being inuited to the conuersation of Angels , he should do no small hurt . But besides this , euill game is the inuention of the fiend Zabulon , as S. Cyprian obserueth in the Treatise he composed touching this subiect ; it is the altar of Fortune detested by the Prophet ; it is shop of deceit ; the ●choole of Coueto●snesse ; the appren●iship of blasphemy ; the skirmish of choller , where are made amityes enraged , thefts vnpunished , curious throat-cutting , and from whence one oftentymes carryeth away nought but a tempest in the mind , gal in the hart , & wind in the purse . Who can at the last iudgement day of God excuse a man that gameth with full handes , and keepes backe the wages of a seruant , or the life of a poore creature , that pineth , and quaketh at his doore ?

The souldiers of Pilate cast dice on the garment of the sonne of God as on the bloud , which droped from his body , but they were Hangmen , and I●fideils : who would not tremble at a Christian that among so many images of the suffering of the sonne of God , without any regard of time of God or men , playes away the bloud , eyther of his domestiques , whome he neglecteth , or of the poore , whome he dispoyleth ? take away these sollaces , which are brought forth , as the Salamander , in the teares of heauen .

Clemen● Alexandrinus in his Peda●ogue w●ll discouereth that these games of Cards , & dice , and such like were ill receyued into the primitiue Church : for he reacheth , that such pastimes are often , as a bubling of delights ill rectifyed , & an indigestion of euill idlenesse .

If we must needes game to giue satisfaction to others we ought ( at the least ) to take care , this be for some good purpose ; that it be among our ●qualls , and free from passion , litle , and m●derate , and to the profit of the poore .

SECT. IV. Of Dauncing .

FOr daunces , balls , and sog● , that is tru● , which is sayd by the holy Bishop , and excellent Author in his Introduction ; they ressemble M●shromes , the best of which are worth nothing . Ryot , vanity , foolish expence , maskes , good cheer , night , youth , loue , liberty are as daungerous counsellors of wisdome , as euill inst●uc̄tours of Modesty . One may therein blesse himselfe by miracle , but some are dayly lost by infirmity : if we be more weake , then miraculous , we ought to seeke for that safety in the flight from occasions , which w● cannot find in the strength of our soules .

The Fable tells , that the Butterfly asked the Owle , how she should deale with the fire , that had findged the tipps of her wings ? & he counselled her , not to behold so much as the smoke thereof . With what conscience can a faithfull soule frequent wordly recreations which haue layd so many blemishes vpon its purity ? Must we expect vntill we be on fire , to be freed from the flame ? I wonder at those , who would spiritualize dauncing , & make it agree with frequent Communions ; they in conclusion shall find the employment of the Emperour Adrian , who put Adonis into the cradle of Iesus . There must be so many circumstances of the intention , tyme , place , persons , and manner to season such pleasures well , that the absence from them would be much more easy , then the best vse .

SECT. V. Of wanton Ayres , and Comedyes .

IT you speake of wanton Ayres , of the reading of naughty books , of vnchast Comedyes , and Stage-playes , your Conscience which is the schoole-mistresse of the soule wil perhaps dictate more of it vnto you , then you are willing to belieue . Such recreations serue as Harbingers to disorder , as handes to sensuality , tinder to sinne , and scandall to vertue . Euill at that tyme entreth into you , thorough all the gates of the senses , & issueth not out againe , but by the posterne of pennance , which is not alwayes open to our indispositions . A young Soule is surprised therin , as in a golden snare ; it seemeth that to describe a sinne , is not onely to teach it , but to commaund it . For we are at this tyme in an age , where to know , and do ill , haue not ( as it were ) any Medium to separate them , & if we be vertuous oftentimes , it proceedeth rather from ignorance of vice , then precepts of vertue , sayth Saluianus .

SECT. VI. Of pleasure in walking , and running .

Recreations the most innocent are euer the most commendable , as are those which are taken in the countrey in the excercise of the body : for the Countrey life ( sayth the worthy Columella ) is the cosen german of wisdome .

Take away the conforts which are had in churches , in matters iustice , learning , artes , and commerce , what are great cittyes , but great p●isons ? Men liue there as birds in cages , they throng one another , and bedawbe each other by a frequent , and contagious conuersation . The turmoyle of affaires , the importunity of visites , the sottish tyranny of complements , deceaue them of the moity of their life . In the Countrey the heauens , the ayre , the earth , the waters , which the Cittyes bereaue vs of , are afforded vs with farre more liberty . There it is , where all the creatures of God speake to vs face to face , to tell vs the wonders of the Creatour . The Christians of the primitiue Church made Hermitages of their Farmes , to found a retreat from affaires of the world , and to obserue fit times for reposes but many now a dayes make of their gardens Temples for Belphegor , where no other Diuinityes are adored , but the belly , ryot , game , and impurity .

Many vse ayre-takings , & barley-breakes , where they runne not farre without stumbling : for they rather ressemble the list of Atalanta , and Hippomenes . then the race , where S. Paul exhorted the Christians to runne . There it is where the sense , flattered with a thousand delicious obiects , put themseues into the field , where the bloud is enflamed , the tongne vnloosned , concupiscence enkindled , and where false liberty renteth often a piece of the scarse , which was ( as yet ) ouer the face of Modesty , & audaciously becomes a Portresse to Loue . Such are the sacriledges , which dry vp yeares , which bring disorder into seasons , sterility into the entrailes of the earth , & despaire into our miseryes .

SECT. VII . Of foure Conditions of Recreation .

YOur recreation ought to haue foure notable things : Choice of persons , Good intention , Innoceney , Moderation . Choice of persons , auoyding euill company , as the most dangerous shelfe of life ; for the frendship of wicked men is like to bundels of thrones , which keep togeather to burne , and crackle in the flames . Your friendship should be vertuous , saythfull , disinteressed , if you from it desire to deriue any fruit .

Good intention : such as would be fit to cherish health & strength to serue the soule ; for a good man ought to seeke for merit euen in play , and repast , as S. Francis , who rose in the night , & fed before a poore hungry fryer , to take from him the shame he had of eating at an extraordinary houre .

Innocency : For there must consideration be vsed therin , least nature be dissolued into a brutish life , altogeater vnworthy of a generous hart . Behind then comes gluttonny , intemperate gaine , bold scoffing , and detraction , which in this Age is very hard to be auoyded .

The most ordinary book in companies of men is man himselfe : you shall find very few who are now adayes delighted to talke of the old & new Testament ; nay verily , not so much as of ancient Roman Consulls , or Aegyptian Pyramides , or of the antique warres of Caesar . Men study the bookes of time , talke of garbes , habits , contenances , conditions , of affaires , customes , and allyances : and allthough we haue no purpose to offend any , yet is it a matter very easy in so great variety of discourse to let many words fall , which are of much lesse valew , then Silence . It is a singular industry to make a good matter slide into company , whether it be vpon occasion , question , consequence , narration , or proposition , as the rouerēd Father Iaquinot obserueth , in his Addresse .

Moderation , since ( as sayth the Wiseman ) as we must not excessiuely glut our selues with hony : so ought one to take heed , that recreations which are made to refresh the mind , tend not by exorbitancy to dissolution . It must be obserued what tym● , place , and persons require , and to find out your selfe in some recreation , you must not go out of your selfe by profusion .

SECT. VIII . Of v●cious conuersation : And first of the Impertinent .

THe Hebrewes say , Game , Anger , Glasse , and Conuersation , are the windowes of the soule , which many tymes cause her to see more then she would . That man is wise , who maks vse of the meeting of company , as of a file to polish the mind , & euer to render it more apt for its functions .

Vicious conuersation is drawn ( as it were ) to three heades , to wit , the Impertinent , the Vaine , the Maligne . Impertinent , as the clownish , the sottish , the troublesome , which happeneth to many thorough the want of prudence , fashion , and ciuility .

Theophrastus , one of the quaintest wits of Antiquity relateth some passages thereof , which he sayes he obserued in his tyme , arguing a great weaknesse of iudgment . Some ( sayth he ) seeke to lay hould of one going vpon an important businesse , to tell him ( as they pretend ) a matter of great importance , & when it is spoken it is found to be nothing els , but a meere foppery . Others inuite a Traueller , who comes out of the countrey extremely weary , to walke vp , and downe . Others draw a man out of a ship ready to dis-anker , to entertaine follies on the shore . Others come to beare witnesse . when the cause is determined , and bring along with them sweating full many a drop , the Phisitian to se● one newly deceased .

Others boast they know the way wel , and promise the rest to be their guide : but do wander in the very beginning , & protest they haue lost their ayme● . Others make enquiry very grossely into affa●es , and hasten to aske a Generall of an army whither he goes , and what his designe is . Such also ( sayth he ) are to be found many times so r●sticall , that admiring nothing of all that which deserues admiration in ciuill life , sticke vpon the way to behold an Oxe , as men in rapture ; and in company haue no better behauiour , then to take their dogge by the muzzle , and say : Oh what a braue beast is this , how well he keepes the house . Such conuersation is able much to vilify a man , & to take from him all the estimation he may gaine in his profession .

SECT. IX . Of vaine Conuersation .

VAine conuersation is that of bablers , flatterers , vain-glorious , and such like . This poore Theophrastus in my opinion fell into the hands of a tattler , since he so well describeth a man , who with much passion spake the prayses of his wife , and then told all he had dreamed the night before ; then what he had eaten at diner , then that he had an ill stomack . From thence taking his flight he discoursed of ages , and assured him that men of these times were much short of the Auncients .

Afterward he told , that Corne was cheape : that there were many straungers in the Citty : that if it h●p●pened to rayne , the yeare would be f●uitfull ; that he had a field to be ploughed ; that Dan●ppus gaue the greatest w●●light at an offering ; that there were so many staires in such a piece of building , and that he had numbred them , and a thousand other the like . Such people ( addeth this Author ) are more to be feared then a feauer . He that desireth to liue at rest , should seldome keep them company . Horace makes mention of one very like , who made him sweat downe to the heeles , and when he saw him so vexed , that he knew not which way to turne him : I well see sayth he , syr , that I am troublesome , but there is no remedy ; for since I haue met with you , it is fit I waite vpon you , hauing nought els to do .

Flatterers are much more acceptable , though they are many times , more daungerous : for they will tell you all the world casteth an eye on you ; that you are much esteemed , & that all the towne talkes of such a cause , which succeeded well with you ; that you haue an excellent wit , handsom body , a good grace , a dainty garbe ; that any thing sits well vpon you , and that it seemes when nature made you , she brake the mould , because she cannot possibly frame the like . If you speake , they proclayme silence to all the wo●ld ; then as oracles they extoll your words , & if you scoffe at any one they burst themselues with laughter to please you , and deify all your imperfections . Behold the true poyson of friendship , and hood-winking of humane life .

The Vain-glorious will ordinarily entertaine you with their owne prayses , and h●ue a thousand slight singularityes in their carryage , their attyre , their speach , their houses , their trayne to giue notice thereby they haue some aduantage aboue others . The fore-mentioned author sayth he hath obserued those , who accounted it for a great glory to haue a Moore for a lacky , so to be the more noted ; and if they sacrificed an oxe , they set the hornes ouer their gates , to let the world know of their offering ; and to conclude , were so great louers of themselues , that they made Epitaphs euen vpon the dogges of their houses , specifying their age , their qualityes , and conditions . These are testimonyes of a soule very friuolous , and voyd of all manner of humility .

SECT. X. Of maligne Conuersation .

MAligne conuersation is the worst of all : as that of the harsh , who render themselues vnsociable in company ; that of the opiniatiue , who beare for their deuise , Yea , & No , & are euervpon contradictions euen in truthes the most euident : that of the crafty , an● 〈◊〉 , who endeauoar to discouer all the secrets of others , while they in the meane sp●ce hide thems●lues vnder a Maske of dissimulation , & in perpe●u Il labyrinths of words , fa●gning to be ignorant of all they know , to know wha they know , not , to retayne no memory of a promise , to seeme to wish them wel , whom they would d●ceyne , and many such like things : those of the proud , who ●●ld●yhe , and contemne ●l● what themselues are not : those of the cholerique , who are displeased vpon euery occasion : those of scoffers , Buffons , and slaunderers , who are obscene , biring , and offensiue in all causes .

It were a long busynesse for him , who would examine all this particularly : and I freely had discoueted it in a Treatise of manners , and passions , wherein I had a hope to giue my Reader contentment , were it not , that the designe of this little booke diuerted me from it .

It would be to litle purpose to make so longe a worke of it , and it is euer much better to conclude well , then enlarge ill .

SECT. XI . The condition of good Conuersation .

I Will in few words tell you , S. Bernard , S. Thomas and other learned men are of opinion , that in conuersation one must render himselfe affable , and amiable , yet not too familiar , not curious in other mens affairs , not suspitious , light , riotous , discontented , affected , magistral , captious , exceptious , no scoffer , melancholique , trifler ; not churlish , ceremonious , talkatiue , not too plyant , & smooth , not chollerique , iealous , proud , nor vayne , as those who through vanity ( which is onely rich in fooleryes ) perpetually idolatrize themselues , as a Deity . But one must gouerne himselfe with great discretion and modesty , he must gaine without debasing , laugh without bursting , take recreation without effeminacy , be constant without obstinacy , prudē● without crast , simple with out doublenesse , he must often dissemble ill , aduance good , correct his owne faults by those which disple●se in another , euer to beare away from the garden of graces some fruit into the house ; and if any secret be there learned , which were fit to be concealed , to make your hart a sepulcher for it .

You shall find , there are ordinarily fiue qualityes , which make a conuersation very amiable . The first is an obliging fashion , which sweetly soweth good turnes , from which in tyme , and place , we behould recompences to aryse . The desire to do good to all the world is a hooke we must continuall hold in the water ; for men are thereby more profitably taken , than fishes : and such there haue beene , who opportunely giuing a glasse of water , haue gayned the prime dignityes of a Kingdome , as as we know by the history of Thaumastus , and King Agrippa .

The second , an as●●bility ioyned to a grace , and sweet behauiour , which hath most powerfull charmes ouer soules , that are naturally inclined to honesty . It is nothing to doe well , & not do it hansomly : a benefit giuen with frownes is a fl●●ty loa● , not taken but for necessity .

The third , an awakened and wary prudence , well to discerne dispositions , capacityes , manners , humous , aff●ctions , and pretensions of those with whome we conuerse , and to adapt our proceedings to the temper of euery one .

The fourth , Humility without sottishnesse , or seruile bassenesse , ready to giue way to reason , & not to persume of proper forces .

The fifth , whereof we haue spoken heeretofore , is a discreet patience to suffer men , and affaires without disturbance , in such sort , that it may euer keep your hart in a good posture , yea euen in vnexpected , and thorny accidents . Who wel vnderstands this mystery is worthy to command ouer men , vertue hauing already set him in a place next approaching to Angels .

It is a good rule for faire conuersation to propose to your selfe some person renowned for a perfect carryage , to imitate him . So S. Paul the Apostle sayth to the Galathians ( according to the Gteeke Text ) he came to historify the groat S. Peter ; for he beheld him as an Historian should a Monarch , whose prowesse he intendes to write , or as a Painter a modell , to draw out the coppy .

So S. Augustine remitted those to the conuersation of S. Paulmus , who desired to profit in vertue , Vade in C●pa●tam , disce Paulmum .

But the most effectuall precept is to thinke , how the Word Incarnate would conuerse if he were in our place : for following his example , we should do that , which ●oseph did in Aegypt of whome the Scripture in the Psalme ●04 . according to the Hebrew , sayd , that he hanged the Princes of King Pharao's court about his hart .

The Reuerend Father Gontery , a man of great iudgment , and like vertue hath written a litle treatise of Conuersation , wherein he farre descendeth into particulars . He that will reade it , shall therein find prudent instructions .

SECT. XII . Conclusion of the Diurnall .

IN the euening before rest you are to make the Examen of Conscience , which is the litle Consistory of the soule ( as Philo termeth it ) where hauing giuen thankes to God , & inuoked his holy grace , you must recall your thoughts , your words , your actions , your defects , and neglects to an account : that you may see the gaine , losse , & reckonings of that day , so to aduance good , and correct euill , remitting the one to discretion , and the other to the mercy of God .

Remember this word , which S. Bernard spake in the Booke of the interior House , as an Oracle , that one of the principall mirrours to see God in , is , A reasonable Soule , which finds it selfe out .

There it is we are to set the Conscience in a throne with scepter in hand , and all passions , and imperfections vndersoot .

There it is , where she is to take the liberty to say vnto you : Wicked seruant , behold a day lost . What sluggishnesse at your rising ? what heauinesse at prayer ? what negligence in labour ? what great words , & little workes ? To what purpose is this curious interrogation , & temerarious iudgment ? these wand●ing eyes ; these straying thoghtes ? what , must you needs be angry for so slight a cause in such a meeting ? Must you so freely speake , and murmur at the actions of another ? must you take repast so sensually , and so greedily seeke for your ease in , and thorough all ; and so of the rest . But if by the grace of God you find some kind of vertues , yet must you well examine , & ●i●t them , as the per●ume . which was set before the Tabernacle , to present them before the face of God and say for conclusion with al humility , what the holy man Fa. Rob. Southwell did : Quid fuerim scio , quod fui pessimus : quid sim nescio , qui● de gratia incertus ; quid ero ignoro , quia de salute dubius : quod fui Domine ignosce , quod sum corrige , quod ero dirige . My God , I know what I haue beene ( to wit ) most wicked ; I know not what I am , since I am still vncertain of the state of grace . I know not what I shal be , being euery moment doubtfull of my saluation . God pardon me what I haue beene , correct what I am , direct what I shal be .

This done say the litanies or some other vocalprayers happily to conclude the day with acts of Contrition , of Fayth , of Hope , of Supplication for the liuing , and dead .

Say heere .

LIght of the children of Light , bright Day which hast no Euening ; Behold the world bu●yed in the darkenesse of night , & the present day fully finished , wherin I see , as in a b●iefe table , how my life shall haue an end . My God what benefi●s doe I behold on thy part , and what ingratitudes on mine ? Preserue that in me which is thyne & wash away with the pretious bloud of thy sonne , what is mine ; shelter me vnder the wings of thy protection among so many shadowes , phantasmes , & snares of the father of dark●esse , & graunt that though myne eyes be c●osed vp with sleep , my hart may neuer be shut against thy loue .

Finally , fal a sleep vpon some good thought , that according to the Prophet , your night may be illuminated with delightes of God : and if it happen you haue some interruption in your sleep , supply it with iaculatory prayers , and elenations of hart , as a●●ciently did the Iust , called for this cause , The Crickets of the night . By this meanes you will lead a life full of honour , repose , and satisfaction towards your selfe and you shall make of euery day a step to Aete●nity . The markes which among other may giue you a good hope of your predestination are twelue principall .

1. A fayth , liuely , simple , constant . 2. A purity of life , which is ordinarily exempt from grieuous sins . 3. Tribulation . 4. Clemency , and Mercy . 5. Pouerty of spirit , dis-engaged from the earth . 6. Humili●v . 7. Charity towards a neighbour . 8. Frequentation of the Sacraments of Confession and Communion . 9. Affection to the word of God . 10. Resignation of mind to the will of the soueraigne Maister . 11. Some notable act of vertue exercised by you , vpon some occasion . 12. Deuotion towardes our Blessed Lady in the honour of whome you shall doe well euery day to obserue three thinges .

The first is , to present vnto her an oblation euery houre in the day of an Angelicall Salutation , when at the sound of the Clocke you recall your hart within it selfe .

The 2. to practise some mortification of spirit , or body by , a motiue of the imitation of her Vertues .

The third , to giue some almes eyther spirituall , or temporall in her honour .

You will find this Diurnall litle in bulke , & great in vertue , if to relish it wel , you begin to practise it . It contayneth many things , which deserue to be meditated at leysure : for they are serious , and sage precepts , selected from the choice of the moral doctrine of holy Fathers . But if they seeme short , they are not therfore to be the lesse valued : remember , the braue workman Myrmecides imployed more time to make a Bee , then a silly Architect did to build a House .

FINIS .

DEVOVT ASPIRATIONS FOR THE Actions of the Day .

In the Morning .

I Wil pray vnto thee in the morning : in the morning thou wi●● he●re my voyce . Psalm . 5. ● 4.

Thou sh●lt enl●ghten me with the rayes of thy face , & the wild beastes ( which are passions ) shall go into their dennes . Psalm . 103.

My dayes are as the dayes of a hired man , whilest the tyme of the day of Eternity rise ouer me , and the shaddowes of the night of this world do vanish . Iohn 7. & Cant. 4.

At the beginning of any good Worke .

It is written of me in the beginning of thy Booke , that I do thy Commandement . My God , I will , for I beare thy law , engrauen on the midst of my hart . Psalm 39.

In good Inspirations .

God hath opened the eares of my hart , and I will beware how I gaine-say him . Isay 50.

For Masse .

I will go , and I will see this great vision . Exod. 3.

O how louely are thy Tabernacles , Lord God of Hoastes . Psalm . 63.

At spirituall lesson .

Speake , O Lord , for thy se●uant hark●●neth 1. Reg. 3.

In speaking .

My ha● na●h vttered a good word ; I will tell my workes to the King Psalm . 44.

At Resection .

Thou openest thy hand , and ●h●u fillest euery creat●re wi●h blessing . Psalm . 144.

In prosperity .

Let my tongue cleaue vnto my i●wes , if I remember not ●hee in the beginning of all my i●● , and prosperityes . Psalm . 136.

Inaduersity .

God mortisyeth , & quikneth . 1. Reg. 2.

If we haue receaued good from the handes of God , why should not we receaue ill ? Iob. 2.

Ought not Christ to haue suffered these things , and so to enter into his glory ? Luc. 24.

In the affaires , and cares of the world .

Man passeth as an image and he is troubled in vaine Psal. 38.

In Calumnies .

If I did please men , I should not be the seruant of Christ . Galat. 1.

In prayses .

Not to vs , O Lord , not to vs , but to thee be glory giuen . Psalm . 113.

Against the vaine hopes of the world .

As the dreame of them that rise ( O Lord ) in thy citty thou shalt bring their image to nothing . Psal. 72.

Against Pride .

He that exalteth himself shall be humbled . Luc. 14.

Auarice .

It is a more blessed thing to g●ue then to take . Act. 20.

Vncleanesse .

Know you not that your bodyes are the members of Christ ? 1. Cor. cap. 6. v. 15.

Enuy.

He that loueth not his Neighbour , remayneth in death . 1. Iohn 3.

Gluttony .

The kingdome of heauen is neyther meate , nor drinke . Rom. 14.

Anger .

Learne of me , for I am humble of th●t . Matth. 1● .

Sloth .

Cursed be he who doth the worke of God negligently . Hier. 48.

Rules of Fayth .

God is not knowne but by himselfe . From God must be learned , what is to b● vn●erstood of God . Hilar ●b. 5. de Trinit .

God calleth not vs to a blessed life by difficult questions : in simplicity he is to be sought by piety professed . Idem lib. 10.

Transgresse not the ancient boundes , which thy Fathers haue put . Prou. 12.

Many graue considerations iustly hold me in the bosome of the Catholiqu● Church . The consent of people , and nations . The authority of the Church it selfe , which is risen from miracles , norished by hope , increased by Charity , established by it● antiquity . The succession of Bishop● holds me therin , which beginning by that Sea , & authority of S. Peter ( vnto whome God recommended the care of his flocke ) hath maintayned it selfe to this present tyme . Lastly , the name of Catholike holds me . S. August lib. de 〈◊〉 . 〈◊〉 , & contra epist. F●ndam .

It is an extreme folly to dispute against beliefs generally receaued into the Church . S. August . Epist. 1. 18.

Let vs follow generality , antiquity , consent : let vs hould what was held throughout , euery where , and by all , so that it be authorized by the diuine law and tradition of the Catholike Church .

Not to know any thing beyond it , is to know all . Vincent . Lyrin . against profano noueltyes . Tertullian in his Prescriptions .

Act of Fayth .

O Lord I belieue , help my incredulity . Mar. 9.

I know my Redeemer liueth &c. Iob. 9.

Of Hope .

Although I shal walke in the midst of the shaddow of death , I will not feareuill , because thou art with me . Psalm . 22.

With him I am in tribulation : I will deliuer him , & glorify him . Psal. 90.

Of Charity .

What is to me in heauen ? And besides thee , what would I vpon earth ? My flesh hath fainted , and my hart . God of my hart , and God my portion for euer . Psal. 72.

O Lord feed me thy suppliant with ceaselesse influence of thy Diuinity : this I begge , this I desire , that seruent loue may penetrate me , replenish me , and change me into it . Blo●● .

FINIS .