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
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 heaueÌ„ 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 deuotioÌ„ 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 vpoÌ„ the drowzy soule opeÌ„ the hart to more awakened thoughts of saluation My ayme in this Translation excellent Lady is your particular coÌ„tentement 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 mypeÌ„ 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 spokeÌ„ 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 Greekâ— author being asked whether the path of perfectioÌ„ 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 ownâ— 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 Zeuxâ—â— that painter so renownedâ— 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 theroÌ„ 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 affairâ— 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 WisemaÌ„ 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 womaÌ„ 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 coÌ„ming very early in the morning 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
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
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
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 wheÌ„ nature made you she brake the mould because she cannot possibly frame the like If you speake they proclayme silence to all the woâ—ld then as oracles they extoll your words if you scoffe at any one they burst theÌ„selues 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 hâ—ue a thousand slight singularityes in their carryage their attyre their speach their houses their trayne to giue notice thereby they haue some aduaÌ„tage aboue others The fore-meÌ„tioned author sayth he hath obserued those who accouÌ„ted 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 maÌ„ner of humility SECT X. Of maligne Conuersation MAligne conuersation is the worst of all as that of the harsh who reÌ„der themselues vnsociable in company that of the opiniatiue who beare for their deuise Yea No are euervpon contradictioÌ„s 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 spâ—ce hide themsâ—lues vnder a Maske of dissimulation in perpeâ—u Il labyrinths of words faâ—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 theÌ„ wel whom they would dâ—ceyne and many such like things those of the proud who â—â—ldâ—yhe and coÌ„temne â—lâ— 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 coÌ„uersation 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 constaÌ„t without obstinacy prudeÌ„â— without crast simple with out doublenesse he must often dissemble ill aduaÌ„ce good correct his owne faults by those which displeâ—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 fashioÌ„ 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 theÌ„ 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 asâ—â—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 flâ—â—ty loaâ— not taken but for necessity The third an awakened and wary prudence well to discerne dispositions capacityes manners humous affâ—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 Câ—paâ—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 â—oseph did in Aegypt of whome the Scripture in the Psalme â—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 CoÌ„sistory 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