that according to his customary goodnesse he hold vs vnder his protection that he chase away froÌ„ our sleep euill dreames the phantasies of Night hindering the crafty surprizalls of our Aduersary who roameth vp down about vs as a roaring LyoÌ„ 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 circuÌ„uolued 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 abouÌ„dance 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 examinatioÌ„ 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 confessioÌ„s 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 coÌ„tempt of holy things coldnesse in fayth and voluntary distractions Secondly towards your selfe in the directioÌ„ 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 CoÌ„fession 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 peniteÌ„t 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 incoÌ„stancy 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 theÌ„ 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 froÌ„ my Neighbour byting bitter in wordes impatieÌ„t to be vnder subiection ambitious of honour couetous of wealth slothful in workes of deuotion and charity not sociable in coÌ„uersation 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 haâ—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 coÌ„cerning 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 CoÌ„tentions Disobediences Iniustices OppressioÌ„s 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 intentioÌ„ quality quantity manner and continuance of a Vice SECT XXII Behold heer an excellent prayer of S. Augustin for this exercise of pennance drawne froÌ„ 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 correctioÌ„ 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 burtheÌ„ 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
your reading before you take a booke in hand Read little if you haue little leysure but with attenâ—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 commauÌ„d 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 ConsideratioÌ„ 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-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 senteÌ„ce 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 precâ—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 theÌ„ that hate you pray for theÌ„ 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 Condâ—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 maÌ„s 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 â—east perhaps your harts be ouercharged with surfetting and drunknesse with the cares of this life Luc. 21. Behold the houre wheÌ„ 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 VVhat 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 wheÌ„ the Angelical Hymne is pronounced which is called by
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 nuÌ„ber 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 theÌ„selues troubled inough with their owne bodyes wherein they may oftentimes be deceaued The fourth ranke comprehendeth those who bâ—ing enabled through muâ—h industry do charitably opeÌ„ 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 slauÌ„dered neuer spoken but vpon necessity So Phasius in Cassianus said vpoÌ„ 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 passioÌ„s 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 alâ— 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 queÌ„ch 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 wheÌ„ 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 actioÌ„â— 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 appreheÌ„d 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 ferueÌ„t 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 youÌ„g 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 TemptatioÌ„s Tribulations obstacâ—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 saluatioÌ„ 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
hauâ— 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 therâ— a Beast such an one as the Hebrew tables haue faigned to whome we should daâ—ly giue all the grasse vpon a thousaÌ„d mâ—uÌ„taines for his allowance would you account him more happy then a Nightingale which is satisfyed with a few seeds or a Beâ— which liueth on dew The rich hath vse for many Pistolets the poore of a little bread both are indigeÌ„t 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 toleratâ— 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 â—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 matterâ— spirituall VVHen 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 exceâ—se know so much as gare leâ— 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 CeÌ„sar 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 vpoÌ„ the assistaÌ„ce 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 seÌ„d 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 bâ—gining of a worke from anxieâ—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 paâ—â—eth away as a dreame and we do much if in loosing all we retaine this beliefe but by a long â—oothing of ouâ— 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 alluremeÌ„ts which you may